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DISCOURSES 

ON  THE 

AND  THE  SACRAMENTS 

OF 

BAPTISM 

AXD    THE 

LORD'S  SUPPER. 

FROM  THE 

LECTURES  ON  THE  CATECHISM 
ARCHBISHOP  ^SECKER. 


A    MEMOIR    OF    HIS    LIFE,    AND    HIS    SERMON    ON 
CONFIRMATION. 


Selected,  and  edited  by 

A  MINISTER  of  the  P.  Ep.  CHURCH,  in  the  U.  S, 


PUBLISHED,  1824. 

BY  s.  POTTER  &  CO.  PMlad. — E.  J.  coALE,  Baltimore — pishev  tho^ipsov. 
Wash.  City — n.  j.  smith,  Richmond^  fa. — e.  tuater,  Charleston,  S.  C, 
— JAXES  £.  LAY,  JVew-York — a.  h.  MAiTux  &  CO.  A'c'iv  Haven,  Con. — ■ 
H.  p.  &  c.  WILLIAMS,  BostoJi, — u.  GRAi'  &  CO.  Portsmouth,  A'.  H.—h 
1).  ALLiNSOK,  Burlington  J\\  J. 


V 


EDITOR'S  PREFACE. 


These  lectures  have  been  always  considered  by  the 
Church  of  England  as  a  standard  work,  and  containing 
a  most  luminous  and  devout  exposition  of  her  doctrines, 
or,  to  use  the  words  of  Bp.  Porteus,  "  one  of  the  fullest, 
clearest,  and  most  exact  compendiums  of  revealed  reli- 
gion, that  the  English  language  affords."  In  presenting 
them  to  public  notice  in  this  country,  the  Editor  has  been 
apprehensive,  lest  the  size  and  cost  of  the  volume  con- 
taining all  the  Lectures,  might  prove  an  obstacle  to  the 
general  circulation  of  such  an  invaluable  work.  The 
difficulty,  however,  was,  where  all  is  so  excellent,  to 
make  a  satisfactory  selection:  after  mature  deliber- 
ation, and  weighty  advice,  he  is  induced  to  omit  for 
the  present  the  Lectures  on  the  creed,  and  the  Lord's 
prayer,  although  these  may  also  probably  constitute  a 
separate  volume  of  the  same  size  hereafter.  This 
omission  however,  lie  at  any  rate  conceives,  may  more 
readily  be  supplied  by  other  treatises  on  these  parts 
of  the  catechism,  than  the  lectures  on  the  command- 
ments and  the  sacraments,  which  the  Reader,  it  is  trust- 
ed, will  find  to  be  eminently  instructive  and  satisfactory  ; 
and  in  which,  even  very  high  attainments  in  religious 
knowledge  will  discover  additional  light,  and  fresh  ex- 
citements to  devotion.  But  to  tliose  who  study  the 
other  integral  portions  of  the  catechism,  with  a  view 
either  to  learn  or  expound  them,  ample  means  are  af- 
forded by  many  approved  publications :  among  other 
writers  on  these  subjects.  Fear  son  on  the  Creed,  and 
'^frs,  //.  More  on  the  Lord's  prayer,  are  fully  competent 


ir  editor's  preface. 

to  supply  the  omission  which  is  now  very  reluctantly 
adopted,  of  these  admirable  lectures  of  the  learned  and 
pious  Archbishop.  As  no  commendations  can  be  ad- 
ded to  those,  which  these  lectures  have  uniformly  re- 
ceived since  their  first  publication,  it  remains  only  to 
be  desired,  that  they  who  may  possess  them,  peruse 
them  in  the  same  spirit  with  which  they  were  writ- 
ten, and  thus  render  them  instrumental,  in  promoting 
the  genuine  doctrines,  and  devout  practices  of  our  holy 
religion. 

.Surlinq-ton,  AZ  J.  January,  1824. 


^MEMOIR 


W^^ 


Rt.  Rev.  ARCHBISHOP 

THOMAS  SECKER,  L.L.D. 


CHIEFLY   ABRIDGED   FROM    BISHOP   PORTEUS's   REVIEW    OF   HIS    GRACE  S 
XIFE   AND   CHARACTER. 


DR.  THOMAS  SECKER,  late  Archbishop  of  Can- 
terbury, was  born  in  1693,  at  a  village  called  Sibthorp, 
in  the  vale  of  Bel  voir,  Nottinghamshire.  His  father  was 
a  protestant  dissenter,  a  pious,  virtuous,  and  sensible 
man,  who  followed  no  profession :  his  mother,  the 
daughter  of  Mr.  George  Brough,  a  substantial  gentle- 
man farmer  of  Shelton,  in  the  same  county. 

Notw^ithstanding  some  disadvantages  which  are  no- 
ticed to  have  occurred  to  him,  in  a  private  education ; 
the  subject  of  our  memoir  is  stated,  at  the  age  of  1 9,  to 
have  made,  not  only  a  considerable  progress  in  Greek 
and  Latin,  and  to  have  read  the  best  ^Titers  in  both 
languages  ;  but  to  have  acquired  a  knowledge  of  French^ 
Hebrew,  Chaldee,  and  Syriac;  and  had  learned  geo- 
graphy, logic,  algebra,  geometry,  conic  sections,  and 
gone  through  a  course  of  lectures  on  Jewish  Antiquities 
and  other  points,  preparatory  to  the  critical  study  of 
the  Bible.  The  disposition  of  his  mind  appears  to  have 
led  him  towards  the  ministry,  and  the  result  of  his  stu- 
dies was,  a  solid  conviction  t)f  the  truths  of  the  Gospel^ 
yet,  not  being  able  to  decide  t)ii  some  abstruse  specula- 

1 


b  LIFE  OF  SECKES. 

tive  doctrines,  or  to  determine  absolutely  what  com- 
munion he  should  embrace ;  he  resolved  about  the  age  of 
23,  to  apply  himself  to  the  study  of  physic,  which  afford- 
ed him  opportunity  to  weigh  things  more  maturely 
in  his  thoughts,  and  to  settle  his  opinions  on  mature 
reflection.  After  attending  lectures  two  years  in  Lon- 
don, he  went  to  Paris  for  farther  improvement,  and  car- 
ried his  attention  to  all  the  brancltes  of  medicine,  inclu- 
ding surgery,  and  midwifery.  During  this  period,  he 
kept  up  a  close  correspondence  with  Mr.  Joseph  (after- 
wards bishop)  Butler,  who  had  been  a  fellow  stu<lent 
at  Tewksbury. — Mr.  Butler  having  been  appointed 
preacher  at  the  Rolls,  at  the  recommendation  of  Dr. 
Clarke  and  Mr.  Edward  Talbot,  son  to  bishop  Talbot, 
he  now  took  occasion  to  mention  his  friend,  Mr,  Seeker, 
without  Seeker's  knowledge,  to  Mr.  Talbot,  who  pro- 
mised, in  case  he  chose  to  take  orders  in  the  Church  of 
England,  to  engage  tbe  Bishop,  his  father,  to  provide 
for  him.  This  was  communicated  to  Mr.  Seeker  in  a 
letter  from  Mr.  Butler,  about  the  beginning  of  May 
1720.  He  had  not  at  that  time  come  to  any  resohition 
of  quitting  the  study  of  physic  ;  but  he  began  to  foresee 
many  obstacles  to  his  pursuing  that  profession,  and  hav- 
ing never  discontinued  his  application  to  Theology,  liis 
former  diiliculties,  both  with  regard  to  conformity,  and 
some  otlier  doubtful  points,  had  gradually  lessened,  as 
his  judgment  became  stronger,  and  his  reading  and 
knowledge,  more  extensive.  It  appears  also,  from  two 
of  his  letters,  both  prior  to  the  date  of  Mr.  Butler's 
above  mentioned^  that  he  was  greatly  dissatisfied  with 
the  divisions  and  disturbances,  which  at  that  period 
prevailed  among  the  dissenters. 

In  this  state  of  mind  Mr.  Butler's  unexpected  propo- 
sal found  liim,  and  after  deliberating  on  the  subject  of 
such  a  change  upwards  of  two  months,  he  resolved  to 


tlFE  OF  SECKER.  7 

embrace  the  offer,  and  quitted  France  about  the  begin- 
niiij!^  of  Au,^ust,  1720. 

It  was  thought  right  by  his  friends,  that  he  should 
)iave  a  degree  from  Oxford  :  with  this  view,  and  in  order 
to  expedite  the  process,  he  took  the  degree  of  M.D.  at 
Leyden,  in  the  year  1721,  on  which  occasion  he  did 
himself  great  credit,  by  a  thesis  which  he  delivered  on 
the  occasion,  "  De  Medicina  Statica.'^  He  then  entered 
himself  a  gentleman  commoner  of  Exeter  College,  Ox- 
ford, and  in  a  few  months  obtained  the  degree  of  B.A.  in 
that  University.  He  was  ordained  by  Dr.  Talbot,  at 
that  time  Bishop  of  Durham,  and  preached  his  first 
sermon  in  March,  1723.  The  prelate  now^took  him  into 
his  family  as  ChaplaiUj^  in  which  office  he  had  Dr.  Rundle 
for  an  associate.  In  1724,  he  was  presented  to  the  val- 
uable rectory  of  Houghton-le-Spiing,  in  Durham;  and 
being  in  a  situation  to  maintain  a  family,  he  maiTied 
the  sister  of  Mr.  Benson,  afterwas-ds  Bishop  of  Glouces- 
ter, and  Mr.  Talbot's  widow  came  to  live  with  Mr.  and 
Mrs.  Seeker,  from  whom  she  received,  to  the  end  of  life, 
the  most  assiduous  attentions. 

He  now  set  himself  down  sei'iously  to  the  duties  of 
a  country  Rector,  and  supported  that  useful  and  respec- 
table character  througliout,  with  the  strictest  propriety. 
He  omitted  nothing  which  he  thought  could  be  of  use, 
to  the  souls  and  bodies  of  the  people  intrusted  to  his  care. 
He  brought  down  his  conversation  and  his  sermons  to 
the  level  of  their  understandings;  he  visite*d  them  in 
])rivate,  he  catechised  the  young  and  ignorant,  he  recei- 
ved his  country  neighbours  and  tenants  kindly  and  hos- 
pitably, and  was  of  great  service  to  the  poorer  sort  of 
them,  by  his  skill  in  physick,  which  was  the  only  use  he 
ever  made  of  it.  Though  this  place  was  in  a  very  re- 
mote part  of  tjie  world,  yet  the  solitude  of  it  perfectly 
suited  his  studious  disposition,  and  the  income  arising 


o  TuIVE  OF  SECtER. 

fi'om  it,  bounded  his  ambition.    Here  he  would  have 
been  content  to  live  and  die  :  here,  as  he  has  often  been 
heard  to  declare,  he  spent  some  of  the  happiest  hours  of 
his  life ;  and  it  was  no  thought  or  choice  of  his  own,  that 
removed  him  to  a  higher  and  more  public  sphere  ;  but 
tiie  situation  did  not  agree  with  the  health  of  ISIrs.  Seek- 
er, and  he  exchanged  Houghton,  for  a  prebend  of  Dur- 
ham, with  the  rectory  of  Ryton.   He  continued  to  reside 
in  the  north  till  1732,  when,  being  nominated  one  of  the 
chaplains  of  the  King,  became  to  the  metropolis,  and  in 
the  following  year  he  was  presented  with  the  rectory  of 
St.  James.     On  this  occasion^  he  went  to  Oxford  to 
take  the  degree  of  doctor  of  laws,  not  being  of  sufficient 
standing  for  that  of  Divinity,  when  he  preached  what 
was  denominated  an  Act  sermon,  "  On  the  advantages 
and  duties  of  an  Academical  Education,"  which  was 
regarded  as  a  masterpiece  of  sound  reasoning  and  good 
composition.    It  was  printed  at  the  desire  of  the  heads  of 
the  houses, and  quickly. passed  througlt several  editions; 
and  the  reputation. derived  from  it,  was  thought  to  ha\e 
contributed  not  a  little  to  his  advancement  to  the  episco- 
pal bench,  which  took  place  in  Jan.  1734-5,  when  he  was 
consecrated  Bishop  of  Bristol,  Dr.  Benson,  his  brother- 
in-law,  being  at  the  same  time  consecrated  to  the  see  of 
Gloucestero. 

In  his  high  office,  as  a  Bishop,  he  exhibited  the  most 
striking  proofs  of  a  conscientious  attention  to  all  parts 
of  his  duty  :  he  held  a  confirmation  once  every  year,  and 
examined  and  instructed  the  candidates  several  weeks 
before  in  the  vestry,  and  gave  them  religious  Tracts, 
which  he  also  distributed  at  other  times  very  liberally 
to  those  that  needed  them.  He  drew  up  for  the  use  of 
his  parishioners,  his  admirable  course  of  Lectures  on 
the  Church  Catechism ;  and  not  only  read  them  once 
every  week  on  the  usual  days,  but  also  every  Sunday 


LIFE  OF  SECKER.  9 

eYcniiiij;,  either  at  the  CImrch,  or  one  of  tlie  Chapels  be- 
long'iiii^  to  it.  They  were  received  Avith  universal  ap- 
probation, and  attended  re^^ularly  by  persons  of  all  a.^es 
and  conditions;  and  the  judgment  of  the  ])ublic  has 
since  confii-ined  the  opinion  of  his  parishioners,  and  es- 
tablished the  reputation  of  this  woik,  as  one  of  the  full- 
est, clearest,  and  exactest  conipendiunis  of  revealed  re- 
liction, that  the  English  Language  affords. 

The  Sermo!is  composed  by  him,  were  tnily  excellent 
and  original :  he  laid  before  his  audience,  witli  equal 
freedom  ami  plainness,  the  great  Christian  duties  be- 
longing to  their  respective  stations,  and  reproved  the 
follies  and  vices  of  every  rank  among  them,  without 
distinction  or  palliation.  He  studied  human  nature  tho- 
I'oughly,  in  all  its  various  foi'ms,  and  knew  what  sort  of 
ai'guments  would  have  most  weight  wkh  each  class  of 
men.  He  brought  the  subject  home  to  their  bosoms,  and 
did  not  seem  to  be  merely  saying  useful  things  in  their 
])rcsence,  hut  addressinghimself  personally  to  every  one 
of  them.  Few  ever  possessed  in  a  higher  degree,  the 
rare  talent  of  touching  on  tbe  most  deiicate  subjects 
"^itlrthe  nicest  |)i-o})!-iety  and  decorum,  of  saying  the 
most  familiar  things  without  being  low,  the  plainest 
without  being  feeble,  the  boldest  without  giving  offence. 
Hecouid  descend  with  such  singular  ease  and  felicity 
into  the  minutest  cwiccrns  of  common  life,  could  lay  open 
^^  ith  so  much  adcft'css  the  various  workings,  artifices 
and  evasions^of  the  human  mind,  that  his  hearers  often 
thougbt  their  own  paiticular  cases  alluded  to,  and  heard 
with  surprise  their  private  sentiments  and  feelings,  their 
ways  of  reasoning  and  principles  of  acting,  exactly 
stated  and  described.  His  preaching  was-,  at  the  same 
time,  higlily  rationaht  atuh  truly  evangelical.  He 
explained  with  perspicuity^  he  asserted  with  dignity,  t-ht3 
ptirtictihir  charactei-istie  doctrines  of  the   Gospel.    He 


iO  LIFE  OF  SBCKEK. 

inculcated  the  utility,  the  necessity  of  them,  not  merely  as 
speculative  truths,  but  as  actual  instruments  of  moral 
goodness,  tending  to  purify  the  hearts,  and  regulate  the 
lives  of  men;  and  thus  by  God's  gracious  appointment, 
as  well  as  by  the  inseparable  connexion  between  true 
faith  and  right  practice,  leading  them  to  salvation. 

These  important  truths  he  taught  witii  the  authority, 
the  tenderness,  the  familiarity  of  a  parent  instructing 
his  children.  Though  he  neither  pejssessed  nor  affccted 
the  artificial  eloquence,  of  an  Orator  who  wants  toamua® 
or  mislead,  yet  he  had  that  of  an  honest  man  who  wants 
to  convince,  of  a  Christian  preacher  who  wants  to  refoj-m 
and  to  save,  those  that  hear  him.  Solid  argument,  manly 
sense,  useful  directions,  short,  nervous,  striking  senten- 
ces, awakening  questions,  frequent  aad  pertinent  appli« 
cations  of  Scripture ;  all  these  following  eacli  other  iu 
quick  succession,  and  coming  evidently  from  the  speak- 
er's heart,  enforced  by  his  elocution,  Jiis  figure,  his  ac- 
tion, and  above  all,  by  the  corresponding  sanctity  of  his 
example  ,•  stamped  conviction  on  the  minds  ftf  his  hearers,, 
and  sent  them  home  with  impressions  itot  easy  to  be 
effaced. 

In  the  spring  of  the  year  1748,  Mrs.  Seeker  died  of  the 
gout  in  her  stomach.  She  was  a  woman  of  great  sense  and 
merit,  but  of  a  very  sickly  constitution.  They  had  been 
married  upwards  of  20  years,  during  tfie  greatest  part 
of  which  time,  her  extreme  bad  state  of  health  and  spi- 
rits, hud  put  his  affection  to  the  severest  trials ;  by  wliich, 
instead  of  being  lessened,  it  seemed  to  become  stronger 
every  day.  He  attended  her  in  all  her  long  illnesses, 
with  the  greatest  care  and  tenderness,  and  was  always 
i'cady  to  break  off  any  ei>gagement,  any  study,  provided 
his  company  could  procure  b©r  a  moments  ease  or  cheer- 
fulness. 

He  continued  in  the  See  of  Oxford,   to   which  h« 


'    LIFE  OF  SEClvmn  11 

was  translated  in  1737  at  the  earnest  request  of  Bishop 
Sherlock,  upwanW  of  twenty  years  ;  goini^  on  that 
whole  time  in  the  same  even  couisc  of  duty,  and  en- 
joying with  the  hnghest  relish  those  leisure  hours, 
which  his  retirement  at  Cuddesden  sometimes  afford- 
ed him,  for  the  prosecution^  of  his  favourite  studies. 
At  length  however,  his  distinguished  merit  prevailed 
over  all  the  political  obstacles  to  his  advancement;  and 
placed  him,  without  any  el^rt  or  application  of  his  own, 
in  that  important  station  which  he  hud  shown  himself  so 
well  qualified  to  adorn. — Within  a  very  few  days  after 
the  death  of  Archbishop  Hutton,  he  received  a  message 
from  the  duke  of  Newcastle^  acquainting  him  that  his 
Grace  had  proposed  him  to  the  King  for  the  vacant  See 
of  Canterbury.  He  returiied  the  duke  a  short  note  o-f 
thanks,  expressing  at  the  same  time  his  wishes,  that  liis 
majesty  might  fix  on  a  properer  )>erson.  Soon  after  this, 
his  Grace  desired  twi  interview  with  the  Bishop,  at 
which  he  informed  his  lordship,  that  the  King  had  ap- 
pointed him  Arclibishop.  This  promotion  accordingly 
took  place,  and  he  was  confirmed  at  Bow-church,  April 
21,  1758. 

In  little  more  than  two  years  after  his  Grace's  pro- 
motion to  the  Sec  of  Canterbury,  died  King  George  11. 
Of  what  passed  on  that  occasion,  and  of  the  form  ob- 
served in  proclaiming  his  successor  George  III.  (in 
w  hich  the  Archbishop  of  coui-se  took  the  lead)  his  Grace 
has  left  an  account  in  writing.  He  did  the  same  with 
regard  to  the  subsequent  ceremonials,  of  marrying  and 
crowning  the  king  and  queen  ;  which,  in  consequence  of 
his  station,  he  had  tlie  honour  to  solemnize,  and  in  which 
he  found  a  great  want  of  proper  precedents  and  direc- 
tions. He  had  before,  when  Rector  of  St.  James',  bap- 
tized the  king,  wlio  was  born  in  that  parish,  and  he  was 
afterwards  called  upon  to  perform  the  same  office,  for 
the  greatest  part  of  his  majesty's  children : — a  remark- 


12  LIFE  or  SECKER. 

able,  ami  pei'haps  unexampled  canctirrence  of  such  inci- 
dents, in  the  life  of  one  man. 

From  tlie  time  that  he  was  made  Dean  of  St.  Paul's, 
his  majesty  used  to  speak  to  him  at  his  levee  occasional- 
ly, but  with  no  particular  marks  of  distinction  ;  but  af- 
ter he  became  Archbisliop,  the  king  treated  him  with 
much  kindness,  and  on  one  occasion  ',vas  pleased  to  as- 
sure him  very  particularly,  tliat  lie  was  perfectly  satis- 
fied with  tlie  whole  of  Iiis  conduct  in  that  station  ;  and 
it  is  remarked  that  his  majesty,  as  well  as  all  his  people, 
had  good  reason  to  be  so ;  for  never  did  any  one  sup- 
port the  rank,  or  discharge  the  various  duties  of  k  me- 
tropolitan, with  more  true  dignity,  wisdom,  and  moder- 
ation, than  Archbisliop  Scf^-ker.  He  considered  himself 
as  the  natural  guardian,  not  only  of  that  clfiirciV  over 
which  he  presided,  but  of  learning,  virtue,  and  religion 
at  large; — and,  frcfHj  the  eminence  on  which  he  was 
placed,  looked  I'oundwith  a  watchful  eye  on  every  thing 
that  concerned  them,  embracing  readily  all  fit  opportu- 
nities to  promote  their  interest,  and  opposing,  as  far  as 
he  was  able,  aJfatteuipts  to  injure  them. 

^Vbenever  any  publications  came  to  his  knowledge, 
that  were  manifestly  calculated  to  corrupt  good  morals, 
or  subvert  t!i€  foundations  of  Christianity,  he  did  his 
utmost  to  stop  the  circulation  of  them  :  yet,  the  wretch- 
ed authors  themselves,  he  was  so  fai»  from-  wishing  to 
treat  with  any  undue  rigor,  that  he  has,  more  than  once, 
extended  liis  bounty  to  them  in  distress;  and,  when 
their  writings  could  not  properly  be  suppressed  (as  was 
too  often  the  case)  by  lawful  authoiity,  he  engaged  men 
of  ability  to  answer  then),  and  rewarded  them  fur  theit 
trouble.  His  attention  was  everywhere:  even  the  falst*- 
hoods  and  misi-cpresentations  of  writers  in  the  newspa- 
pers, on  religious  or  ecclesiastical  subjects,  he  generally 
took  care  to  !iave  contradicted;  and  w!ie!i  they  seemed 


^.IFE  OF  SECKEH.  13 

likely  to  injure  in  any  material  degree,  the  cause  of  vir- 
tue and  religion,  or  the  reputation  of  eminent  and  wor- 
thy men,  he  would  sometimes  take  the  trouble  of  an- 
swering them  himself. 

The  welfare,  the  cretlit,  the  good  influent  of  the  Cler- 
gy^  he  had  entirely  at  heart,  and  suffered  nothing  to  es- 
cape his  notice,  that  could  in  any  proper  way  promote 
them.  He  earnestly  endeavoured  to  prevent  unworthy 
men,  from  bringing  disgrace  on  the  profession,  and  con- 
tempt on  religion,  by  entering  into  orders.  With  this 
view  it  was,  that  he  so  strongly  recommended  the  great- 
est care  and  caution  in  signing  testimonials.  "They 
are,"  says  he>>*  the  only  ordinary  information  that  we 
have,  in  a  case  of  the  utmost  importance,  where  we  have 
a  right  to  be  infomned  :  for  no  one  can  imagine,  that  wc 
are  to  ordain  whoever  comes,  or  depend  on  clandes- 
tine intelligence.  We  must  therefore,  and  do  depend,  on 
regular  testimonials — every  part  of  which  ought  to  be 
considered  before  it  is  given,  and  no  consideration  paid 
to  neighbourhood,  acquaintance,  friendship,  compassion, 
importunity,  when  they  stand  in  competition  with  truth. 
It  may  be  sometimes  hard  for  you,  to  refuse  your  hand 
to  improper  persons;  but  it  is  only  one  of  the  many 
hardships,  which  conscience  bids  men  undergo  resolute- 
ly when  they  are  called  to  them.  It  would  be  much 
harder,  that  your  Bishop  should  be  misled,  the  church  of 
God  injured^  and  the  poor  wretch  himself,  assisted  to  in- 
vade, sacrilegiously^  an  office,  at  the  thought  of  which 
he  hath  cause  to  tremble.*'  If  any  such,  however,  had 
unhappily  found  means  to  obtain  ordination,  he  did  his 
utmost  to  prevent  their  further  progress ;  or,  if  that 
could  not  be  done,  very  openly  signified  his  dislike  of 
their  conduct;  nor  could  he  ever  be  brought  to  treat 
them,  however  considerable  their  rank  might  be,  witl^ 
any  marks  of  esteem  or  respect.    Men  of  worth  and 


.  4  "LITE,  OF  SECKER. 

eminenre  in  the  churdi,  be  cherished  and  befriended^ 
and  endeavoured  to  brin.a;  forward  into  stations,  where 
tliey  mii^ht  be  singularly  useful :  above  all  be  distin- 
s^uished,  with  peculiar  marks  of  his  favour,  the  consci- 
entious and  diligent  parish  priest.  He  was  of  opinion, 
that  "the  main  support  of  piety  and  morals,  consisted 
in  the  parochial  labours  of  the  Clergy;  and  that,  if  this 
€ount»"y  could  be  preserved  from  utter  profligateness  and 
ruin,  it  must  be  by  their  means."  For  their  assistance 
therefore,  in  one  important  branch  of  their  duty,  be 
gave  them  in  his  third  archi-episcopal  charge,  directions 
for  writing  and  speaking  sermons.  The  thoughts  of 
such  a  man,  on  so  nice  and  difficult  a  subject,  must  na- 
turally raise  some  ex]M?ctation,  and  that  expectation  will 
not  be  disappointed  ;  they  are  the  evident  result  of  a  sound" 
judgment,  matured  by  long  experience  and  a  thorough 
knowledge  of  mankind,  and  are  every  way  worthy  of 
one,  wfio  was  himself  so  great  a  master  of  that  species 
of  com])osition  and  elocution.  It  was  his  purpose,  after 
speaking  of  stated  instructions,  to  have  gone  on  to  oc- 
casional ones  ;  but  he  did  not  live,  as  he  himself  fore- 
boded he  should  not,  to  accomplish  that  design. 

Witli  the  Dissenters,  his  grace  was  sincerely  desirous 
of  cultivating  a  good  understanding.  He  considered 
them,  in  general,  as  a  conscientious  and  valuable  class 
of  men  ;  with  some  of  the  most  eminent  of  tiiem.  Watt?, 
Doddridge,  JLeland,  Chandler,  Lardrier,  he  maintained 
an  intercourse  of  friendship  or  civility  :  by  the  most 
candid  and  considerate  part  of  them,  he  was  highly  rev- 
erenced and  esteemed,  and  to  such  among  them  as  need- 
ed fielp,  he  showed  no  less  kindness  and  liberality,  than 
to  those  of  iiis  own  communion.  During  the  time  of  his 
high  preferment,  the  Methodists  made  very  rapid  strides 
in  the  propagation  of  their  principles:  some  of  the 
bishops  had  declared  against  them  ;  but  Dr.  Seeker  re- 


LIFE  OF  SECKEE.  15 

commended  to  his  clergy,  moderation  and  kindness  in 
their  hehaviour  towards  those  whom  he  wished  to  con- 
sider as  his  future  friends,  but  whom  others  were  dis- 
posed to  treat  as  enemies.  His  expressions  in  the  con- 
clusion of  an  answer  to  some  charges  of  Dr.  Mayhew,  of 
Boston,  display  the  Christian. 

"  Our  inclination  is,  to  live  in  friendship  with  all  the 
protestant  churches.  We  assist  and  protect  those  on 
the  continent  of  Europe,  as  well  as  we  are  able.  We 
show  our  regard  to  that  of  Scotland,  as  often  as  we 
have  an  opportunity,  and  believe  the  members  of  it  are 
sensible  that  we  do.  To  those  who  differ  from  us  in  this 
part  of  the  kingdom,  we  neither  attempt  nor  wish  any 
injury;  and  we  shall  gladly  give  proofs  to  every  deno- 
mination of  Christians  in  our  colonies,  that  we  are 
friends  to  a  toleration,  even  of  the  most  intolerant,  as 
far  as  it  is  safe;  and  willing  that  all  mankind  should 
possess  all  the  advantages,  religious  and  civil,  which 
they  can  demand  either  in  law  or  reason.  But,  with 
those  who  approach  nearer  to  us,  in  faith  and  brotherly 
love,  we  are  desirous  to  cultivate  a  freer  communicatif»n, 
passing  over  all  former  disgusts,  as  we  beg  that  they 
would.  If  we  give  them  any  seeming  cause  of  com- 
plaint, we  hope  they  will  signify  it  in  the  most  amicable 
manner.  If  they  publish  it,  we  hope  they  will  preserve 
fairness  and  temper,  if  they  fail  in  either,  we  must 
bear  it  with  patience,  but  be  excused  fi'om  replying.  If 
any  writers  on  our  side  have  been  less  cool,  or  less  ci- 
vil, than  they  ouglit  and  designed  to  have  been,  we  are 
sorry  for  it,  and  exhort  them  to  change  their  style  when 
they  write  again;  for  it  is  the  duty  of  all  men,  how 
much  soever  they  differ  in  opinion,  to  agree  in  mutual 
good  will  and  kind  behaviour." 

During  more  than  ten  years  that  Dr.  Seeker  enjoyed 
the  See  of  Canterbury,  he  resided  constantly  at  his 


1=6  LITE  OP  SECK^R. 

arclii-episcopal  honse  at  Lambeth;  as  being  not  only 
most  commodiously  situated  for  his  own  studies  and  em- 
ployments, but  for  all  those  who  on  various  occasions, 
were  continually  obliged  to  bave  recourse  to  him.  These 
reasons  weiglied  with  bim  so  much,  that  no  considera- 
tion, not  even  tbat  of  health  itself,  could  ever  prevail 
upon  him  to  quit  tbat  place  for  any  length  of  time, 
A  few  months  before  bis  death  indeed,  the  dreadful  pains 
he  felt,  had  compelled  him  to  think  of  trying  the  Bath 
waters  ;  but  tbat  design  was  stopt,  by  the  fatal  accident 
which  put  an  end  to  his  life. 

His  grace  had  been  for  many  years  subject  to  the 
gout,  which  in  flie  latter  part  of  bis  life  returned  with 
more  frequency  and  violence,  and  did  not  go  off  in  a  re- 
gular manner,  but  left  the  parts  affected  for  a  long  time 
very  weak,  and  was  succeeded  by  pains  in  different 
parts  of  tbe  body.  About  a  year  and  a  half  before  he 
Tlied,  after  a  fit  of  tbe  gout,  he  was  attacked  with  a  pain 
in  tbe  arm  near  the  shoulder,  which  having  continued 
about  a  twelvemonth,  a  similar  pain  seized  the  upper 
and  outer  part  of  the  opposite  thigh,  and  the  arm  soon 
became  easier.  This  was  much  more  gnev  ous  than  the 
former,  as  it  quickly  <lisabled  bim  from  walking,  and 
kept  him  in  almost  continual  torment,  except  when  he 
was  in  a  reclining  position.  During  tbis  time  he  had 
two  or  tbi-ee  fits  of  tbe  gout;  but  neither  tbe  gout  nor 
medicines  alleviated  these  pains,  which,  with  the  want 
of  exeixise,  brouglit  him  into  a  general  bad  habit  of 
body. 

On  Saturday  the  SOth  of  July,  1768,  he  was  seized,  as 
he  sat  at  dinner,  with  a  sickness  at  his  stomach.  He 
recovei*ed  before  night,  but  tbe  next  evening,  whilst 
his  physicians  were  attending,  and  his  servants  rai- 
sing him  on  his  couch,  he  suddenly  cried  out  that  his 
tiiigb-bone  was  broken.    The  shock  was  so  violent,  that 


LIPE  OF  SECKER.  Il^ 

flie  servants  perceived  the  coucli  to  shake  under  him> 
and  the  pain  so  acute  and  unexpected,  that  it  overcame 
the  firmness  he  so  remarkably  possessed.  He  lay  for 
some  time  in  great  agonies,  but  when  the  surgeons  ar- 
rived, and  discovered  with  certainty  that  the  bone  was 
broken,  he  was  perfectly  resigned,  and  never  afterwards 
asked  a  question  about  the  event.  A  fever  soon  ensued. 
On  tuesday  he  became  lethargic,  and  continued  so  till 
about  five  o'clock  on  Wednesday  afternoon,  when  he  ex- 
pired with  great  calmness,  in  the  75th  year  of  his  age. 

On  examination,  the  thigh-bone  was  found  to  be  ca- 
rious about  four  inches  in  length,  and  at  nearly  the  same 
distance  from  its  head.  Tlie  disease  took  its  rise  from 
the  internal  part  of  the  bone,  and  had  so  entirely  destroy- 
ed its  substance,  that  nothing  remained  at  the  part  where 
it  was  broken,  but  a  portion  of  its  outward  integument* 
And  even  this  had  many  perforations,  one  of  which  was 
large  enough  to  admit  two  fingers,  and  was  filled  with 
a  fungous  substance  arising  from  within  the  bone.  There 
was  no  appearance  of  matter  about  the  caries,  and  the 
surrounding  parts  were  in  a  sound  state.  It  was  appar- 
ent, that  the  torture  which  his  Grace  underwent  during 
the  gradual  corrosion  of  this  bone,  must  have  been  inex- 
pressibly great.  Out  of  tenderness  to  his  family,  he  sel- 
dom made  any  complaints  to  them,  but  to  his  physicians, 
he  frequently  declared  his  pains  were  so  excruciating, 
that  unless  some  relief  could  be  procured,  he  thought  it 
would  be  impossible  for  human  nature  to  support  them 
long.  Yet  he  bore  them  for  upwards  of  six  months  with 
astonishing  patience  and  fortitude ;  sat  up  generally  the 
greater  part  of  the  day,  admitted  his  particular  friends 
to  see  him,  mixed  with  his  family  at  the  usual  hours, 
sometimes  with  his  usual  cheerfulness;  and,  except  some 
very  slight  defects  of  memory,  retained  all  his  faculties 

2 


18  IIFE   OF  SECKER. 

and  senses  in  their  full  vigour,  till  within  a  few  days  df 
his  death. 

He  was  huried,  pursuant  to  his  own  directions,  in  a 
covered  passage,  leading  from  a  private  door  of  the  pal- 
ace to  the  north  door  of  Lambeth  Church ;  and  he  forbade 
any  monument  or  epitaph  to  be  placed  over  him. 

The  following  description  is  given  of  his  person;  He 
was  tall  and  comely ;  in  the  early  part  of  his  life  slender 
and  rather  consumptive,  but  as  he  advanced  in  years,  his 
constitution  gained  strength  and  his  size  increased,  yet 
never  to  a  degree  of  corpulency,  that  was  disproportion- 
ate or  troublesome.  The  dignity  of  his  form  correspon- 
ded with  the  greatness  of  his  mind,  and  inspired  at  all 
times  respect  and  awe ;  but  peculiarly  so  when  he  was  en- 
gaged in  any  of  the  more  solemn  functions  of  religion  ; 
into  which  he  entered  with  such  devout  earnestness  and 
warmth,  with  so  just  a  consciousness  ofthe  place  he  was 
in,  and  the  business  he  was  about,  as  seemed  to  raise  him 
above  himself,  and  added  new  life  and  spirit  to  the  natural 
gracefulness  of  his  appearance.  His  countenance  was 
open,  ingenuous,  and  expressive  of  every  thing  right.  It 
■varied  easily  with  his  spirits  and  his  feelings,  so  as  to 
be  a  faithful  interpreter  of  Uis  mind,  which  was  incapa- 
ble of  the  least  dissimulation  :  it  could  speak  dejection, 
and  on  occasion,  anger,  very  strongly;  but  when  it 
meant  to  show  pleasure  or  approbation,  it  softened  into 
a  most  gracious  smile,  and  diffused  over  all  liis  features, 
the  most  benevolent  and  reviving  complacency  that  can 
be  imagined. 


[19] 
DISCOURSES 

ox 

THE  COMMANDMENTS,  5^^- 


FIRST  COMMANDMENT. 

Thou  shalt  have  none  other  gods  but  me. 

The  whole  duty  of  man  consists  in  three  points :  re- 
nouncing what  God  hath  forbidden  us,  believing  what 
he  hath  taught  us,  and  doing  what  he  hath  required  of  us  : 
which  accordingly  are  the  things  promised  in  our  name 
at  our  baptism.  The  two  former  I  have  already  explain- 
ed to  you>  and  therefore  I  proceed  at  present  to  the  third. 

Now  the  things  which  God  requires  to  be  done,  arc 
of  two  sorts  :  either  such,  as  have  been  always  the  duty 
of  all  men  ;  or  such,  as  are  peculiarly  the  duty  of  Chris- 
tians. And  our  catechism  very  properly  treats  of  the 
former  sort  first,  comprehending  them  under  those  ten 
Commandments,  which  were  delivered  by  the  Creator 
of  the  world,  on  Mount  SinaU  i«  a  most  awful  manner, 
as  you  may  read  in  the  19th  and  20th  chapters  of  Exodus, 
For  though  indeed  they  were  then  given  to  the  Jews  par- 
ticularly, yet  the  things  contained  in  them  are  such,  as 
all  mankind  from  the  beginning  were  bound  to  observe. 
And  therefore,  even  under  the  Mosaic  dispensation,  they, 
and  the  tables  on  which  they  were  engraven,  and  the 
Ark  in  which  they  were  put,  were  distinguished  from  the 
rest  of  God's  ordinances  by  a  peculiar  regard,  as  con- 
taining the  covenant  of  the  Lord.  And  though  the 
Mosaic  dispensation  be  now  at  an  end,  yet  concerning 
tliese  moral  precepts  of  it,  our  Saviour  declares,  that 


^^  FIRST  COMMANDMENT. 

one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  LaWr 
till  all  be  fulfilled.  {Matt.y.  18.)  Accordingly  we  find 
both  him,  and  his  apostles,  quoting  these  ten  command- 
ments, as  matter  of  perpetual  obligation  to  Christians: 
who  are  now,  as  the  Jews  were  formerly,  the  Israel  of  God, 
Indeed  the  whole  New  Testament,  and  especially  the 
sermon  of  our  blessed  Lord  on  the  Mount,  instructs  us  to 
carry  their  obligation  farther,  that  is,  to  more  points 
than  either  the  Jews,  a  people  of  gross  understanding 
and  cariTal  dispositions,  commonly  took  into  consider- 
ation;  or  their  Prophets  were  commissioned  distinctly 
to  represent  to  them  :  the  wisdom  of  God  foreseeing,  that 
it  would  only  increase  their  guilt:  and  further  indeed, 
than  the  words  of  the  commandments,  if  taken  strictly, 
express.  But  the  reason  is,  that  being  visibly  intended 
for  a  summary  of  human  duty,  they  both  may,  and  must, 
be  understood,  by  tiiose  who  are  ca].«hle  of  penetrating 
into  the  deptli  of  their  meaning,  to  imply  more  than  they 
express.  And  therefore,  to  comprehend  tlieir  full  extent,, 
it  will  be  requisite  to  observe  the  following  rules.  Where 
any  sin  is  forbidden  in  them,  the  opposite  duty  is  impli- 
citly enjoined:  and  where  any  duty  is  enjoined,  the 
opposite  sin  is  implicitly  forbidden.  Where  the  highest 
degree  of  any  thing  evil  is  prohibited ;  whatever  is  faulty 
in  the  same  kinds  thougii  in  a  lower  degree,  is  by  con- 
sequence proliibited.  And  where  one  instance  of  virtuous 
behaviour  is  commanded,  every  other,  that  hath  the 
same  nature,  and  same  reason  for  it,  is  understood  to  be 
commanded  too.  Wiiat  we  are  expected  to  abstain  from; 
we  are  expected  to  avoid,  as  far  as  we  can,  all  tempta- 
tions to  it,  and  occasions  of  it :  and  what  we  are  expected 
to  practice,  we  are  expected  to  use  all  fit  means,  that  may 
better  enable  us  to  practice  it.  All,  that  we  are  bound  to 
do  ourselves,  we  are  bound,  on  fitting  occasions,  to 
exhort  and  assist  others  to  do,  when  it  belongs  to  tJiem,: 


riRST  COMMANDMENT.  21 

and  all  that  we  are  bound  not  to  do,  we  are  to  tempt 
nobody  else  to  do,  but  keep  them  back  from  it,  as  much 
as  we  iiave  opportunity.  The  ten  commandments,  except- 
ing two  that  required  enlargment,  are  delivered  in  few 
words :  which  brief  manner  of  speaking  hath  great 
Majesty  in  it.  But  explaining  them  according  to  these 
rules ;  which  are  natural  and  rational  in  themselves, 
favoured  by  ancient  Jewish  wi'iters,  authorized  by  our 
blessed  Saviour,  and  certainly  designed  by  the  makers 
of  the  catecliism  to  be  used  in  expounding  it;  we  shall 
find,  that  there  is  no  part  of  the  moral  Law,  but  may  be 
fitly  ranked  under  them :  as  will  appear  by  what  shall 
besaid,  in  speaking  separately  on  each  commandment. 

Before  them  all,  is  placed  a  general  preface :  expres- 
sing,  first,  the  authority  of  him  who  gave  them,  lam  the 
Lord  thy  God:  secondly.  His  goodness  to  those  whom  He 
enjoined  to  observe  them ;  xvho  brought  thee  out  of  the 
land  of  Egypt^  out  of  the  house  of  bondage.  Now  the 
authority  of  God  over  us  Christians,  is  as  great  as  it 
could  be  over  the  Jews.  And  Kis  Goodness  is  much 
greater,  in  freeing  us  from  the  bondage  of  sin,  and 
opening  tivusthe  heavenly  land  of  promise,  than  it  was 
in  leading  tliem,  from  Egyptian  slavery  to  the  earthly 
Canftfl/i;  though  indeed  this  deliverance,  having  made 
so  fresh  and  so  strong  an  impression  on  them,  was  the 
fittest  to  be  mentioned  at  that  time. 

The  ten  commandments  being  originally  written,  by 
the  finger  of  God  himself,  on  two  tables  of  stone  ;  and 
consisting  of  two  parts,  our  duty  to  our  Maker,  and  to 
our  fellow-creatures,  which  we  can  never  perform  as 
we  ought,  if  we  neglect  that  we  owe  to  oui^selves ;  the 
four  first,  are  usually  calletl  duties  of  the  first  table  ;  the 
six  last,  of  the  second.  And  our  Saviour,  in  effect,  di- 
vides them  accordingly,  when  he  reduces  them  to  these  ; 

2* 


2^  FIRST    COMMANDMENT. 

Thou  shall  love  the  Lord  thy  God^with  all  thy. heart;  and 
thy  JSTeighbour  as  thyself. 

The  first  CommaMdment  is,  Thou  shall  have  none  other- 
Gods>  bitt  mei 

The  same  reasons,  which  yr&ve  that  God  is,  prove 
that  tliere  is  but  one  God.  The  imagination  of  two 
or  more  Beings,  each  perfect  and  each  infinite,  is  a<^ , 
first  sight  groundless.  For  one  such  Being  is  sufficient 
to  produce  and  govern  every  thing  else  :  and  therefore 
more  than  one  can  never  be  proved  by  reason  :  and  yet, 
if  there  were  more,.all  men  would  surely  have  had  some 
way  of  knowing  it;  and  till  we  have,  we  are  not  to 
believe  it.  Indeed  we  have  strong,  reasons  to  believe 
the  contrary:  for  it  there  is  no  difference  between 
these  several  supposed  Beings,  they  are  but  one  and  the- 
same  :  and  if  their  is  any  difference,  one  must  be  less 
perfect  than  the  other,  and  therefore  imperfect,  and  there- 
fore not  God.  Besides,  as  the  whole  course  of  nature 
appears  to  proceed  uniformly  under  one  direction  ;  tliere 
is,  without  question,  only  one  director ;  not  several, 
thwarting  each  other. 

And  what  reason  toadies  in  this  matter.  Scripture 
every  where  confirms :  forbidding  us  to  worship,  or 
believe  in,  any  other  Deity,  than  tlie  one  Maker  and 
Ruler  of  Heaven  and  Earth  :  who.  hath  manifested  Him- 
self to  all  men  by  tlie  works  of  His  hands;  to  the  Patri- 
archs and  Jews,  by  tlie  revelations  recorded  in  Moses 
and  the  Prophets ;  and  finally  to  Christians,  by  bis  Son 
our  Loi'd  :  who,  in  a  way  and  manner  to  us  incon- 
ceivable, is  one  with  the  Father ;  and  the  Holy  Spirit 
with  both:  asT  have  already  sliown  you,  in  discoursing 
on  the  Creed. 

There  being  then  tliis  on©  only  God,  the  command- 
ment before  us  enjoins, 

L    That  we  have  him  for  our  God: 


FIRST   COMMANDMENT*.  ^ 

IL    That  we  Tiave  no  other. 

I.  That  we  have  Mm  ^  that  is,  think  so  of  him,  and 
behave  so  to  him,  as  his  infinite  perfection,  and  our  abso- 
lute dependence  on  him,  require :  which  general  duty 
towards  God,  our  catechism  very  justly  branches  out} 
into  the  following  particulars  : 

First,  Tliat  we  believe  in  Him.  For  he  that  cometh  to 
God,  rmist  believe  that  he  is,  {Heb,  xi.  6.)  The  founda- 
tion on  which  this  belief  stands,  I  have  shown  in  its  pro- 
per place.  And  the  great  thing,  in  which  it  consists,  is, 
that  we  fix  firmly  in  our  minds,  recall  frequently  to  our 
memories,  and  imprint  deeply  upon  our  hearts,  an  awful 
persuasion  of  tlie  being  and  presence,  the  power  and 
justice,  the  holiness  aiidtrutli,  of  this  great  Lord  of  all. 
The  consequence  of  this  will  be, 

Secondly,  That  we  fear  Him.  For  such  attributes  as 
these,  duly  considered,  must  fill  the  most  innocent  crea- 
tures with  reverence  and  self-abasement.  But  sinful 
and  guilty  ones,  as  we  know  ourselves  to  have  been, 
have  cause  to  feel  yet  stronger  emotions  in  their  souls 
from  such  a  meditation  :  apprehensions  of  his  displea- 
sure, and  solicitude  for  his  pardon  ;  leading  us  naturally 
to  that  penitent  care  of  our  hearts  and  lives,  on  whicli 
he  hath  graciously  assured  us,,  that,  through  faith  in 
Christ  Jesus,  we  shall  be  forgiven.  And  then,  gratitude 
for  his  mercy  will  prompt  us,  to  the 

Third  duty  towards  Him  which  our  catechism  spe- 
cifies, that  we  lore  Him :  the  fear  of  the  Lord  being,  as 
the  son  of  Sirach  declares,  the  beginning  of  his  love. 
For  whenever  we  come  to  reflect  seriously  on  thatgood- 
ness,  which  hath  given  us  all  the  comforts  that  we  en- 
joy; that  pity  which  offers  pardon,  on  most  equitable 
terms,  for  all  the  faults  that  we  have  committed/  that 
grace,  which  enables  us  to  perform  every  duty  accepta- 
bly ;  and  that  infinite  bounty,  which  rewards  our  imper- 


^4  FIRST  COMMANDMENT. 

feet  performances  with  eteimal  happiness ;  we  cannot 
but  feel  ourselves  bound  to  love  such  a  benefactor,  with 
all  our  heart,  and  with  all  our  mind,  with  all  our  soul, 
and  with  all  our  strength}  to  rejoice  in  being  under  hia 
government;  make  our  boast  of  him  all  the  day  long; 
and  choose  him  for  our  portion  for  ever,  [Psalms  xliv.  8 — 
]xxiii.  i26.)  A  mind  thus  affected,  would  be  uneasy, 
without  paying  the  regard  set  down  in  the 

Fourth  place,  which  is,  to  worship  Rim;  to  acknow- 
ledge our  dependence,  and  pay  our  homage  to  him ; 
both  in  private,  to  preserve  and  improve  a  sense  of  re- 
ligion inoui'selves ;  and  in  public,  to  support  and  spread 
it  in  the  world.  The  first  part  of  worship  mentioned 
in  tlie  catechism,  and  the  first  in  a  natural  order  of 
things,  is  giving  him  thanks,  God  originally  made  and 
fitted  all  his  creatures  for  happiness :  if  any  of  them 
have  made  themselves  miserable,  thi^  doth  not  lessen 
their  obligation  of  thankfulness  to  him  ;  but  his  continu- 
ing still  good,  and  abounding  in  forgiveness  and  liberal- 
ity, increases  that  obligation  unspeakably.  With  a 
grateful  sense  of  Iiis  past  favours  is  closely  connected, 
putting  our  trust  in  him  for  the  time  to  come.  And 
justly  doth  the  catechism  require  it  to  be  our  whole  trust. 
For  his  power  and  goodness  are  infinite:  those  of  every 
creature  may  fail  us  ;  and  all  that  they  can  possibly  do 
for  us,  proceeds  ultimately  frojn  him.  Now  a  principal 
expression  of  reliance  on  God  is,  petitioning  for  his  help. 
For  if  we  pray  in  faith,  {James  i.  6 — v.  15.)  we  shall  live 
so  too.  And  therefore  trusting  in  him,  which  might 
have  been  made  a  separate  head,  is  included  in  this  of 
worship;  and  put  between  the  first  part  of  it,  giving 
thanks  to  him;  and  the  second,  calling  upon  him :  ac- 
cording to  that  of  the  Psalmist :  0  Lord,  in  thee  have  I 
trusted:  let  me  never  be  confounded.  To  calf  upon  God 
is  to  place  ourselves  in  his  presence ;  and  there  to  beg  of 


tmST  COMMANDMENT.  '  So 

film,  for  ourselves  and  each  other,  with  unfeigned  luuni- 
lity  and  suhmission,  such  assistance  in  our  duty;  such 
provision  for  our  wants  ;  and  such  defence  against  our 
enemies,  of  every  kind;  as  infinite  wisdom  sees  fit  for  us 
all.    After  this  evident  obligation,  follows  a 

Fifth  not  less  so  :  to  honour  Ris  holy  name  and  word.' 
not  presuming  even  to  speak  of  the  great  God  in  a  neg- 
ligent way ;  but  preserving,  in  every  expression  and 
action,  that  reverence  to  him,  which  is  due  :  paying,  not 
a  superstitious,  but  a  decent  and  respectful  regard,  to 
whatever  bears  any  peculiar  relation  to  him ;  his  day, 
his  church,  his  ministers  :  but  especially  honouring  his. 
holy  word,  the  law  of  our  lives,  and  tbe  foundation  of 
our  hopes,  by  a  diligent  study  and  firm  belief  of  what  it 
teaches ;  and  that  universal  obedience  to  what  it  com- 
mands, wiiich  our  catechism  reserves  for  the 

Sixth  and  last,  as  it  is  undoubtedly  the  greatest, 
thing ;  to  serve  Him  tnily  all  the  days  of  our  life.  Obedir 
ence  is  the  end  of  faith  and  fear ;  the  proof  of  love ;  the 
foundation  of  trust;  the  necessary  qualification,  to  make 
worship  and  honour  of  every  kind,  acceptable.  This 
therefore  must  complete  the  whole,  that  we  rualk  in  all 
the  Commandments  and  ordinances  of  the  Lord  blameless, 
not  thinking  any  one  so  difficult  as  to  despair  of  it ;  or 
so  small,  as  to  despise  it ;  and  never  be  weary  in  well- 
doing :  for  we  shall  reap  in  due  season,  if  we  faint  not  : 
and  he  alone  shall  be  saved,  that  endureth  to  the  eiuL  But 
we  must  now  proceed  to  observe, 

II.  That,  as  this  Commandment  requires  us  to  ac- 
knowledge the  one  true  God  ;  so  it  forbids  us  to  acknow- 
ledge any  other. 

Both  before,  and  long  after  the  law  of  Moses  was  given,- 
the  generality  of  the  world  entertained  a  belief,  that 
there  were  many  Gods :  a  great  number  of  Beings  supe- 
rior to  men,  that  amongst  thew  governed  the  worlds  amL 


26  FIHST  COMMAKDMENT. 

were  fit  objects  of  devotion.  To  these,  as  their  own 
fancy,  or  the  folly  or  fraud  of  others  led  them,  they 
ascribed  more  or  less  both  of  power  and  goodness ;  attri- 
buted to  several  of  them,  the  vilest  actions  that  could  be; 
supposed  them  to  preside,  some  over  one  nation  or  city, 
some  over  another ;  worshiped  a  few  or  a  multitude 
of  them,  just  as  they  pleased;  and  that  with  a  strange 
variety  of  ceremonies,  absurd  and  impious,  immoral 
and  barbarous.  Amidst  this  crowd  of  imaginary  deities, 
the  real  one  was  almost  entirely  forgot :  false  religion 
and  irreligion  divided  the  world  between  them  :  and 
wickedness  of  every  kind  was  authorized  by  both.  The 
cure  of  these  dreadful  evils  must  plainly  be,  restoring 
the  old  true  notion  of  one  only  God  :  ruling  the  world 
himself — which  therefore  was  the  first  great  article  of 
the  Jewisii  faith,  as  it  is  of  ours. 

Christians  can  hardly  in  words  profess  a  plurality  of 
Gods  :  but  in  reality  they  do,  if  they  suppose  the  divine 
nature  common  to  more  than  one  Being ;  or  think  our 
Saviour,  or  the  Holy  Spirit,  mere  creatures,  and  yet  pay 
them  divine  honours.  But  besides  these,  we  appreliend 
the  church  of  Rome  to  sin  against  the  present  command- 
ment, when  they  pray  to  angels,  to  the  holy  vii'gin  and 
the  saints,  as  being  able  every  whereto  hear  them  ;  and 
having  not  only  temporal  relief,  but  grace  and  salvation 
in  their  power  to  bestow,  Nay,  were  tlie  plea,  which 
they  vsometimes  make,  a  true  one;  that  they  only  pray 
to  them  to  intercede  with  God  ;  yet  it  would  be  an  insuffi- 
cient one.  For  there  is  no  reason  to  believe,  that  they 
have  any  knowledge  of  such  prayers ;  or  if  they  had,  as 
there  is  one  God,  so  there  is  one  Mediator  between  God 
and  man:  And  we  have  neither  precept,  nor  allowance, 
nor  example,  in  the  whole  bible,  of  applying  to  any 
other,  amongst  all  the  absent  inhabitants  of  the  invisihle 
world. 


FIRST   COMMANDMENT.  27 

But  there  are  several  ways  more,  of  transgressing  this 
Commandment.  It'  we  ascribe  things  which  befall  us, 
to  fate,  or  to  chance,  or  to  nature ;  and  mean  any  thing 
real  by  these  words,  different  from  that  order,  which 
our  Maker's  providence  hath  appointed,  we  set  up  in 
effect,  other  Gods  besides  Him.  If  we  imagine  the  influ- 
ence of  stars,  the  power  of  spirits  ;  in  short,  any  power 
whatever,  to  be  independant  of  Him,  and  capable  of  do- 
ing tlie  least  matter,  more  than  He  judges  proper  to  per- 
mit that  it  should :  this  also  is  having  more  Gods  than 
one.  If  we  set  up  ourselves,  or  others,  above  Him  ;  and 
obey,  or  expect  any  one  else  to  obey,  man  rather  than 
God  ;  here  again  is  in  practice,  though  not  in  specula- 
tion, the  same  crime.  If  we  love,  or  trust  in  uncertain  rich- 
es, more  than  in  the  living  God ;  this  is  that  covetousness, 
which  is  idolatry.  If  we  pursue  unlawful,  sensual  plea- 
sures, instead  of  delighting  in  His  precepts;  this  is  ma- 
king a  God  of  our  own  belbj.  In  a  word,  if  we  allow 
ourselves  to  practice  any  wickedness  whatever,  we 
serve,  by  so  doing,  the  false  God  of  this  world,  (2  Cor.  iv. 
4.)  instead  of  the  true  God  of  heaven,  besides  whom  we 
ought  not  to  have  any  other :  and  therefore  to  Him 
alone  be,  as  is  most  due,  all  honour  and  obedience,  now 
and  for  ever.    Amen. 


[     28     1 


SECOND  COMMANDMENT. 

Thou  shall  not  make  to  thyself  any  graven  image,  nor  the 
likeness  of  any  thing  that  is  in  heaven  above,  or  in 
the  earth  beneath,  or  in  the  water  binder  the  earth.  Thou 
shalt  not  bow  down  to  them  nor  worship  them  c  for  I 
the  Lord  thy  God  am  a  jealous  God;  and  visit  the  sins 
of  the  fathers  upon  the  children,  unto  the  third  and 
fourth  generation  of  them  that  hate  me;  and  show 
mercy  unto  thousands  in  them  that  love  me,  and  keep  m^ 
commandments. 

We  are  now  come  to  the  second  commandment; 
>vbich  the  cluirch  of  Rome  would  persuade  men,  is  only 
]>art  of  the  first.  But  they  plainly  relate  to  different 
thini^s.  The  first  appoints,  that  the  object  of  our  wor- 
shij)  be  only  the  true  God ;  the  next,  that  we  worship 
not  Him  under  any  visible  resemblance  or  form.  And 
besides,  if  we  join  these  two  into  one,  there  will  be  no 
tenth  left :  though  the  scripture  itself  hath  called  them 
ten  {Exod.  xxiv.  1%.Deut,  iv.  13 — x.  4.) :  to  avoid  which 
absurdity,  the  Romanists  have  committed  another,  by 
dividing  the  tenth  into  two.  And  they  might  as  well 
have  divided  it  into  six  or  seven ;  as  I  shall  show  you, 
in  discoursing  upon  it.  For  these  reasons,  the  oldest 
and  most  considerable,  both  of  the  Jewish  and  Christian 
writers,  who  distinguish  the  commandments  by  their 
number,  distinguish  them  jn  the  same  manner  that  we 
do.  Perhaps  it  may  seem  of  small  consequence,  how  that 
before  us  is  countecS,  provided  it  be  not  omitted.  And 
we  must  own  that  some  persons,  before  the  rise  of 
popery,  and  some  protestants  since  the  reformation, 


SECOND   COMMANDMENT.  29 

iiave,  without  any  ill  design,  reckoned  it  as  the  Papists 
do.  But  wliat  both  the  former  have  done,  by  mere  mis- 
take, these  last  endeavour  to  tiefend  out  of  Policy  :  well 
knowing,  that  when  once  they  have  got  the  second  to  l)e 
considered  as  only  a  part  of  the  first,  they  can  much 
more  easily  pass  it  over,  as  a  part  of  no  great  separate 
•meaning  or  importance,  than  if  it  were  thought  a  distinct 
precept.  And  accordingly,  in  some  of  their  small  books 
of  devotion,  they  pass  it  over,  and  leave  it  out  entirely^. 
But  it  deserves  as  I  shall  now  show  you,  another  sort  of 
regard. 

The  prophet  Isaiah  very  justly  puts  the  question  :  To 
whom  will  ye  liken  God?  Or  what  likeness  will  ye  com- 
pare unto  him  ?  He  is  an  invisible  Spirit :  therefore 
representing  him  in  a  visible  sliape,  is  representing  him 
to  be  such  as  he  is  not.  He  is  every  where  present : 
therefore  a  figure  confined  by  its  nature  to  a  particular 
place,  must  incline  persons  to  a  wrong  conception  of 
him.  He  is  the  living,  wise  and  powerful  Governor  of 
the  world  :  therefore,  to  express  him  by  a  dead  lump  of 
matter  must  be  doing  him  dishonour.  We  are  unable 
indeed,  at  best,  to  speak  or  think  worthily  of  him: 
and  we  cannot  well  avoid  using  someof  tlie  same  phrases, 
concerning  him  ai^d  his  actions,  which  we  do  concerning 
the  parts  and  motions  of  our  own  bodies.  But  we  can 
very  well  avoid  making  visible  images  of  him  :  and  the 
plainest  reason  teaches,  that  we  ought  to  avtjid  it;  be- 
cause they  low«r  and  debase  men's  notions  of  God  ;  lead 
the  weaker  sort  into  superstitious  and  foolish  apprehen- 
sions atd  practices  ;  and  provoke  those  of  better  abilities, 
from  a  contempt  of  such  childish  representations,  to  dis- 

*  This  they  do  in  the  Latin  office  of  the  virgin,  and  in  some  of  their  En- 
glish devotional  books.  Indeed  there  they  omit  likewise  all  but  the  first 
sentence,  of  our  fourth  commandment,  and  the  promise  in  our  fifth  ;  per= 
haps 'to  palliate  their  preceding  omission. 


30  SECOND   C03IMANDMENT. 

regard  and  ridicule  the  reli.^ion,  into  which  they  ai'e 
adopted. 

Therefore,  in  the  early  ages  of  the  world,  many  of  the 
heathens  themselves  had  no  images  of  the  Deity.  Par- 
ticularly, the  ancient  Persians  had  none.  Nor  had  the 
first  Romans  ;  J^Tiima,  their  second  King,  having  as  the 
philosopher  Plutarch,  himself  a  Roman  magistrate, 
though  a  Greek  by  birth,  tells  us,  forkidden  them  to  re- 
present God  in  the  form,  either  of  a  man  or  any  other  ani- 
mal. Jind  accordingly,  he  saitb,  they  had  neither  any 
painted  or  engraved  figure  of  him  for  ITO  years;  hut 
temples,  void  of  any  image  of  any  shape :  thinking  it  im- 
pious to  liken  a  superior  nature  to  inferior  ones  ;  and  im- 
possible to  attain  the  notion  of  God  otherwise,  than  by  the 
understanding,  {Plut,  in  JVum,  p,65,  Ed,  Par,  1624.) 
And  Varro,  one  of  the  most  learned  of  their  own  authors, 
after  acknowledging,  that  during  more  than  170  years, 
they  worshipped  the  Gods  without  any  visible  representa- 
tion, added,  that  had  they  never  had  any,  their  religion 
had  been  the  purer  :for  which  opinion,  amongst  other  evi- 
dences, he  brought  that  of  the  Jewish  people :  and  scrupled 
not  to  say  in  conclusion,  that  they  who  first  set  up  images 
of  the  Gods  in  the  several  nations,  lessened  the  reverence  of 
their  countrymen  towards  them,  and  introduced  error  con- 
cerning them.  So  much  wiser  were  these  Heathen  Ro- 
mans in  this  point,  than  the  Christian  Romans  are  now. 

But  when  some  of  the  eastern  kingdoms  had  fallen 
into  this  corruption ;  particularly  the  Egyptians,  who 
clainicd  the  invention  as  an  honour,  (^Herodot,  I,  2.  §.  4.) 
the  great  care  of  God  was,  to  preserve  or  free  his  own 
people  from  it.  The  words  of  this  commandment  ex- 
press that  purpose  very  strongly,  and  very  clearly  for- 
hid,  not  only  making  and  worshiping  representations  of 
false  Gods,  but  any  representation  of  God  at  all.  And 
to  show  yet  more  fully,  that  even  those  of  the  true  God 


SECOND  COMMANDMENT.  61 

are  prohibited  by  it,  Moses,  in  Deuteronomij,  immediately 
after  mentionin.^  the  delivery  of  the  ten  commandments, 
adds  with  respect  to  the  second :  Take  therefore  good 
heed  unto  yourselves :  for  ye  saw  no  manner  of  similitude, 
on  the  day  that  the  Lord  spake  unto  you  in  Horebf  out  of 
the  midst  of  the  fire  ;  lest  ye  corrupt  yourselves,  and  make 
you  the  similitude  of  any  figure,  [Beut,  iv.  12 — 15,  16.) 
And  wiien  the  Israelites  made  a  golden  calf  in  the  wil- 
derness, though  evidently  their  design  was  to  represent 
by  it,  not  a  false  object  of  worship,  but  the  Lord  (in  the 
original  it  is  Jehovah)  wlio  brought  them  out  of  the  land 
of  Egypt ;  yet  they  were  charged  with  it,  and  punished 
for  it,  as  a  breach  of  their  covenant  with  God  :  and  Moses 
accordingly  broke,  on  that  occasion,  the  two  tables  of  the 
commandments,  which  were,  on  their  part,  the  condi- 
tions of  that  covenant.  Again,  in  after-times,  when  the 
kings  of  Israel  set  up  the  same  representation  of  the 
same  true  God,  at  Dan  and  Bethel ;  the  scripture  con- 
stantly speaks  of  it,  as  the  leading  sin,  from  which 
all  the  rest  of  their  idolatries,  and  at  last  their  utter 
destruction,  proceeded.  For,  from  worshipping  the  true 
God  by  an  image,  they  soon  came  to  worship  the  images 
of  false  Gods  too ;  and  from  thence  fell  into  all  sorts  of 
superstition,  and  all  sorts  of  wickedness. 

Yet  the  church  of  Rome  will  have  it,  that  we  may  now 
very  lawftilly  and  commendably  practice  what  the  Jews 
were  forbidden.  But  observe;  not  only  the  Jews,  but  the 
Heathens  also,  who  never  were  subject  to  the  law  of 
Moses,  are  condemned  in  scripture  for  this  mode  of  wor- 
ship. For  St  Paulas  accusation  against  them  is,  that 
when  they  knew  God,  they  ghrified  him  not  as  God ;  but 
became  vain  in  their  imaginations  ;  and  changed  the  glory 
of  the  incorruptible  God  into  an  image,  made  like  to  cor- 
ruptible man.  And  in  another  place,  he  argues  with  the 
Atfienians  thus :    Forasmuch  as  we  are  the  offspring  of 


•>5^   ^  SJECONB  COMMANDMENT?, 

God,  we  ought  not  to  think  that  the  Godhead  is  liketint^ 
gold  or  silver,  or  stone,  graven  by  art  and  man's  device. 
And  the  times  of  tMs  ignorance  God  winked  at,  but  now 
commandeth  all  men  every  where  to  repent. 

Where  then  is  or  caii  be,  the  allowance  of  that  image 
^vorship  in  the  bible,  for  which  multitudes  of  the  Romish 
communion  are  as  earnest,  as  if  it  was  commanded  there  "7 
^' or  is  antiquity  more  favourable  to  it  than  scripture,. 
For  the  primitive  Christians  abhorred  the  very  mention* 
of  images  ;  holding  even  the  trade  of  making  them  to  bo 
utterly  unlawful.  And  indeed,  pretending  to  frame  a 
likeness  of  God  the  Father  Almighty,  whom  no  man 
hath  ever  seen,  or  can. see,  as  some  of  that  church  have 
done,  without  any  censure  from  the  rulers  of  it,  liberal 
as  they  are  of  censures  on  other  occasions,  is  both  a  pal- 
pable and  a  heinous  breach  of  this  commandment.  Forj^ 
thougli  we  find  in  the  Old  Testament,  that  an  angel  had. 
sometimes  appeared,  representing  his  Person,  as  an  am *> 
hassador  doth  that  of  his  prince  3  and  though  in  a  vision 
of  the  ancient  of  days,  his -garment  was  white  as  snow, 
and  the  hair  of  his  head  like  pure  ivooli. yet  these  things 
gave  the  Jews  no  right  then,  and  therefore  can  give  us 
none  now  to  make  other,  or  even  the  like  representa- 
tions of  him,  contrary  to  his  expiess  order. 

Our  blessed  Saviour  indeed  existed  in  a  human  form, 
but  we  have  not  the  least  knowledge  of  any  one  part  on 
feature  of  his  person.  And  therefore  all  attempts  of  ex- 
hibiting a  likeness  of  him,  are  utterly  vain.  Besides,  ho 
liath  appointed  a  very  different  memorial  of  himself,  the 
sacrament  of  his  body  and  blood  ;  and  we  ought  to  think 
that  a  sufficient  one.  These  others  can  serve  no  good 
purpose,  but  what,  by  due  meditation,  may  be  attained 
as  well  without  them.  And  there  is  great  and  evident 
danger  of  evil  in  them,  from  that  unhappy  proneness  of 
mankind,  to  fix  their  thoughts  and  affections  on  sensible 


3ECo:n"D  commandment.  S3 

objects,  instead  of  raising  them  higher  :  which,  if  any 
one  doth  not  feel  in  himself,  he  must  however  see  in 
others.  But  particularly  in  this  case,  long  experience 
hath  given  sad  proof,  that  from  setting  up  images  of  our 
gracious  Redeemer,  the  Iioly  virgin,  and  other  saints,  to 
remind  persons  of  them  and  their  virtues  ;  the  world  hath 
run  on  to  pay  such  imprudent  and  extravagant  honours 
to  the  figures  themselves,  as  by  degrees  have  arisen  to 
the  grossest  idolatry. 

Indeed  some  of  the  Popish  writers  tell  us,  that  they 
do  not  worship  their  images.  Yet  others  of  them,  who 
have  never  been  condemned  for  it,  say  quite  the  contra- 
ry, that  they  do  worship  them  ;  and  with  the  very  same 
degree  of  worship,  which  they  pay  to  the  persons  re- 
presented by  them.  Nay,  their  public  authorized  books 
of  prayers  and  ceremonies,  not  only  appoint  the  crucifix 
to  be  adored,  but  in  form  declare,  that  divine  adoration 
is  due  to  it.  And  accordingly  they  petition  it,  in  so 
many  words,  expressly  directed  to  the  very  wood,  as 
their  only  hope,  to  increase  the  joy  and  grace  of  the  godly , 
and  blot  out  the  sins  of  the  wicked,"^ 

But  let  us  suppose  them  to  pay  only  an  inferior  ho- 
nour to  images,  and  to  worship  the  holy  Trinity  and  the 
saints  by  tliem :  Having  no  ground,  or  permission  to 
pray  at  all  to  saints  departed,  they  certainly  have  none 
ta  use  images  for  enliveningtheir  prayers.  If  any  words 
can  forbid  the  worship  of  God,  his  Son  and  Spirit,  by 
Images,  this  Commandment  forbids  it.  And  if  any  ex- 
cuses or  distinctions  will  acquit  the  Papists  of  trans- 
gressing it,  the  same  will  acquit  the  ancient  Jews  and 
Heathens  also.  For  if  many  of  the  former  mean  only, 
that  their  adoration  should  pass  through  the  image,  as 
it  were,  to  the  person  for  whom  it  was  made;  so  did 

*  See  Dr.Hickes'  collectioa  of  Controversial  discourses,  vol.  1.  p.  47. 
3* 


54  SECOND  COMMANDME-ST. 

many  of  the  Pagans  plead,  that  tlie  meaning  was  ju&l 
the  same* :  yet  the  Scripture  accuses  them  all  of  ido- 
latry. And  if  great  numhers  of  the  Pagans  did  abso- 
lutely pray  to  the  image  itself,  so  do  great  numbers  of 
the  Papists  too  ;  and  some  of  their  own  writers  honestly 
confess  and  lament  it. 

But  farther:  had  they  little  or  no  regard,  as  they 
sometimes  pretend,  to  the  image,  but  only  to  the  per- 
son represented  by  it;  why  is  an  image  of  the  blessed 
virgin,  in  one  place,  so  much  more  frequented,  than 
another  in  a  different  place,  and  the  prayers  made  be- 
fore it,,  thought  to  have  so  mucli  more  efficacy  ? 

Upon  tlie  whole  therefoie,  they  plainly  appear  to  be 
guilty  of  that  image-worship,  wluch  reason  and  Scrip- 
ture condemn.  IN  or  do  they  so  much  as  alledge  either 
any  command  or  express  allowance  for  it.  And  yet 
they  have  pronounced  a  curse  upon  ail  wiio  reject  it. 

But  let  us  go  on,  from  thv  prohibition  to  the  reasons 
given  for  it  in  the  Commandment,  The  first  is  a  very- 
general,  but  a  very  awful  one :  For  the  Lord  thy  God 
is  a  jealous  God:  not  jealous  for  himself,  lest  he  should 
suffer  for  the  follies  of  his  creatures  ;. that  cannot  be  : 
but  jealous  for  us,  for  his  spouse  the  church  ;  lest  our 
notions  of  his  nature  and  attributes,  and  consequently 
of  tiie  duties  which  we  owe  to  him,  being  depraved,  and 
our  minds  darkened  with  superstitious  persuasions,  and 
fears,  and  liopes ;  we  should  depart  from  the  fidelity 
which  wc  have  vowed  to  him,  and  fall  into  those  griev- 
ous immoralities,  which  St.  Fanl,  in  the  beginning  of 
his  epistle  to  the  Romans^  describes  as  the  consequences 
of  idolatry,  and  which  have  been  its  consex^uences  in  all 
limes  and  places, 

"*  See  a  remarkaMe  proof  of  this  produced  io  an  Epistle  to  Mr.  M"ar- 
Wi'ton,  conct riling  the  conformity  of  Rome  Pagan  and  Papal;  prifiicd  for 
RobcF(S)  1748,  8vo.p^.ei. 


SfEGOXD  COMMA,IsrD\rE!<fT.  ST 

The  second  reason  for  this  proliibition  is  more  par- 
ticular :  that  God  will  visit  the  sins  of  the  fathers  upon 
the  children,  unto  the  third  and  fourth  generation  of  them 
that  hate  him.  For,  observe,  worshipping  him  irra- 
tionally, or  in  a  manner  which  he  hath  forbidden,  he 
interprets  to  be  hatini?  him  :  as  it  must  proceed,  wholly 
or  in  part,  from  a  dishonourable  opinion  of  him,  and 
tend  to  spread  the  like  opinion  amongst  others,  ^ior 
are  we  to  understand  by  this  threatening,  that  God 
will  ever,  on  account  of  the  sins  of  parents,  punish 
children,  in  the  strict  sense  of  the  word,  punish^  wiien 
they  deserve  it  not.*  But,  in  the  course  of  things  esta- 
blished by  his  providence,  it  comes  to  j>ass,  that  the  sins 
of  one  person,  or  one  generation,  lead  those  who  come 
after  into  the  same,  or  other,  perhaps  greater  sins  :  and 
so  bring  upon  them  double  sufferings,  i)artly  the  fruits 
of  their  predecessor's  faults,  partly  of  their  own.  And 
when  successive  ages  follow  one  another  in  crimes, 
besides  the  natural  bad  effects  of  them,  which  punish 
them  in  some  measure,  God  may  justly  threaten  severer 
additional  correct ioiis,.th an  he  would  else  inflict  for  their 
personal  transgressions!  f  both  because  it  may  deter 
men  from  propagating  wickedness  down  to  their  pos- 
terity, and  because,  if  it  doth  not,  inveterate  evils  de- 
mand a  rougher  cure.  Accordingly,  here  the  Israelites 
are  forewarned,  that  if  they  fell  into  idolatry,  tliey  and 
their  children  would  fall  by  means  of  it,  into  all  sorts  of 
abominations:  and  not  only  titese  would  of  course  pro- 
duce many  mischiefs  to  both,  but  God  would^  chastise 
the  following  generations  with  heavier  strokes,  for  not 
taking  warning,  as  they  ought  to  have  done,  by  the  mis- 
behaviour and  sufierings  of  the  foimer.    Denouncing 

*  Against  this  wrong  imagination,  CotUt  in  Cic.  de  Nat.  1,  S,  6.  §.  38.  jll- 
Voighs  vehemently. 
t  Se?  Sherlock  on  providence,  p.  3SC— 500. 


5b  SECOND  COMMANDMENT* 

this  intention  beforehand,  must  influence  them,  if  any 
thin,!^  could  :  because  it  must  give  them  a  concern  both 
for  themselves  and  their  descendants  too ;  for  whom, 
next  to  themselves  if  not  equally,  men  are  always  in- 
terested. And  therefore,  visiting  sins  upon  them  to  the 
third  and  tourth  generation,  seems  to  be  mentioned ; 
because  either  the  life,  or  however,  the  solicitude  of  a 
person  may  be  supposed  to  extend  thus  far,  and  seldom 
further. 

This  threatening  therefore  was  not  only  just,  but 
wise  and  kind,  0*1  the  supposition,  which  in  general  it 
was  reasonable  to  make,  tliat  in  such  matters  children 
would  imitate  their  wicked  progenitors.  And  whenever 
any  did  not,  eitlier  their  innocence  would  avert  the  im- 
pending evils,  or  they  would  be  abundantly  rewarded 
in  a  future  life,  for  w  hat  the  sins  of  others  had  brought 
upon  them  in  the  present. 

But  if  God  hath  threatened  to  punish  tlie  breach  ot 
this  precept  to  the  third  and  fourth  generatton,  he  hath^ 
promised  to  show  mercy  unto  tho^isandSf  that  is,  so  long 
as  the  world  shall  endure,  to  them  that  love  him  and  keep 
his  Commandments,  To  the  Jews  he  fulfilled  this  en- 
gagement, as  far  as  they  gave  him  opportunity,  by  tem- 
poral blessings.  And  amongst  Christians  there  is  ordi- 
narily a  fair  prospect,  that  a  nation  or  a  family,  pious 
and  virtuous  through  successive  ages,  will  be  recompen- 
sed with  increasing  happiness  in  every  age:  which  is  a 
powerful  motive,  both  for  worshipping  God  in  purity 
ourselves,  and  educating  those  who  are  placed  under 
our  care,  to  do  so  too.  Yet  it  must  be  acknowledged^ 
that  neither  the  rewards  foretold,  nor  the  punishments 
denounced  in  this  Commandment,  are  so  constantly 
distributed  on  earth  under  the  gospel-dispensation,  as 
they  were  under  that  of  the  law.  But  still  our  Maker 
as  certainly  requires,  as  ever  he  did,  since  he  is  a  Spirit, 


SECOND  COMMANDMENT.  S7 

io  he  worshipped  in  spirit  and  in  truths  and  the  induce- 
ment to  it  is  abundantly  sufficient,  that  the  idolaters^ 
amonj^st  other  sinners,  shall  have  their  part  in  the  lake, 
which  bnrneth  with Jire  and  brimstone.  Not  that  we  are 
to  be  forward  in  applying  so  dieadful  a  sentence  to  the 
case  of  those,  whether  Chi-istiaris  or  otliers,  who  in  this 
ar  any  respect,  offend  through  such  ignorance  or  mis- 
take, as,  for  ought  w^e  can  tell,  is  excusable.  May  our 
heavenly  Father  forgive  them  :Jor  they  know  not  what 
they  do.  But  we  should  be  very  thankful  to  him,  for  the 
light  which  he  hath  caused  to  shine  upon  us  ;  and  very 
careful  to  walk  in  it  as  becomes  tlie  children  of  light, 
having  no  fellowship  with  the  unfruitful  works  of  dark- 
ness^ 


[     S8     f 


THIRD    COMMANDMENT. 

TIwu  shall  not  take  the  name  of  the  Lord  thy  God  in  vain  : 
for  the  Loi'd  will  not  hold  him  guiltless  that  taketh  his 
name  in  vain. 

The  first  commandment  having  provided,  that  we 
should  worship  only  the  one  true  God ;  and  the  second 
prohibited  worshiping  him  in  a  manner  so  unworthy 
and  dangerous,  as  by  Images;  the  third  proceeds  to  di* 
rect,  that  we  preserve  a  due  reverence  to  him  in  our 
whole  conversation  and  behaviour.  Thou  shall  not  take 
the  name  of  the  Lord  thy  God  in  vain.  Under  these  words 
are  forbidden  several  things,  which  differ  in  their  degrees 
of  guilt. 

1  The  first  and  highest  offence  is,  when  we  swear 
by  the  name  of  God  falsely.  For  vanity  in  Scripture^ 
frequently  means  something  which  is  not  what  it  would 
appear.  And  hence  using  God's  name,  in  vain,  or  to 
Tanity,  principally  signifies,  applying  it  to  confirm  a 
falsehood.  Doing  this  deliberately,  is  one  of  the  most 
shocking  crimes  of  which  we  can  be  guilty.  For  taking 
an  oath  is  declaring  solemnly,  that  we  know  ourselves  to 
be  in  the  presence  of  God,  and  him  to  be  witness  of 
what  we  speak ;  it  is  appealing  to  him,  that  our  word» 
express  the  very  truth  of  our  hearts,  and  renouncing  all 
title  to  his  mercy,  if  they  do  not.  This  it  is  to  swear : 
and  think  then  what  it  must  be  to  swear  falsely.  In 
other  sins  men  endeavour  to  forget  God  :  but  perjury  is 
daring  and  braving  the  Almighty  to  his  very  face;  bid- 
ding him  take  notice  of  the  falsehood  that  we  utter,  and 
do  his  worst. 


THIRD   COMMANDMENT.  59 

Now  of  tills  dreadful  crime  we  are  guilty,  if  ever  we 
swear,  that  we  do  not  know  or  believe  what  indeed  we 
do;  or  that  we  do  know  or  believe  what  indeed  we  do  not : 
if  ever,  being  upon  our  oaths,  we  mislead  those  whom 
we  ought  to  inform;  and  give  any  other  than  the 
exactest  and  fairest  account  that  we  can,  of  any  matter 
concerning  which  we  are  examined.  Again,  if  we  pro- 
mise upon  oath  to  do  a  thing,  without  firmly  designing 
to  do  it ;  or  if  we  promise  not  to  do  a  thing,  without 
firmly  designing  to  abstain  from  it :  this  also  is  forswear- 
ing ourselves.  Nay  further  ;  provided  the  thing  which 
we  promise,  be  lawful,  if  we  do  not  ever  after  take  all 
the  care  that  can  be  reasonably  expected,  to  make  our 
promise  good,  we  are  guilty  of  perjury  ;  and  of  living  in 
it,  so  long  as  we  live  in  that  neglect.  If  indeed,  a  per- 
son hath  sw^rn  to  do  what  he  thought  he  could  have 
done,  and  it  proves  afterwards  unexpectedly  that  he 
cannot ;  such  a  one  is  chargeable  only  with  mistake,  or 
inconsiderateness  at  most.  And  if  we  either  promise,  or 
threaten  any  thing,  which  we  cannot  lawfully  do : 
making  such  a  promise  is  a  sin,  but  keeping  it  would 
be  another,  perhaps  a  greater  sin ;  and  therefore  it  in- 
nocently may,  and  in  conscience  ought  to  be  broken : 
But  if  we  have  promised  what  we  may  lawfully,  but  only 
cannot  conveniently  perform  ;  we  are  by  no  means  on 
that  account  released  from  our  engagement:  unless  either 
we  were  unqualified  to  promise,  or  were  deceived  into 
promising ;  or  the  person  to  whom  we  have  engaged 
voluntarily  sets  us  at  liberty  ;  or  the  circumstances  of  the 
case  be  plainly  and  confessedly  such,  that  our  promise 
was  not  originally  designed  to  bind  us  in  them. 

You  see  then  what  is  perjury.  And  you  must  see,  it 
i^  not  only  the  directest  and  grossest  affront  to  God, 
fi^r  which  reason  it  is  forbidden  in  the  first  table  of  the 
ten  commandments,  but  the  most  pernicious  injury  to 


40  THIRD   COMMANDMENT. 

our  fellow-creatiires  :  on  which  account  you  will  fmil  it 
again  forbidden  in  the  second  table.  If  persons  will  as- 
sert falsely  upon  oath,  no  one  knows  what  to  believe ; 
no  one's  property  or  life  is  safe.  And  if  persons  will 
promise  falsely  upon  oath,  no  one  can  know  whom  to 
trust ;  all  security  of  government  and  human  society,  all 
mutual  confidence  in  trade  and  commerce,  in  every  re- 
lation and  condition,  is  utterly  at  an  end.  With  the 
greatest  reason  therefore,  ai*e  i)erjured  wretches  abliorred 
of  all  the  world.  And  no  interest  of  our  own,  no  kind- 
ness or  compassion  for  other  persons,  no  turn  or  pur- 
pose of  wliatsoever  sort  to  be  served  by  it,  can  ever 
justify  our  swerving  at  all  from  truth,  either  in  giving 
evidence,  or  entering  into  engagements.  Nor  must  we 
think  in  such  cases  to  come  off  with  equivocations,  eva- 
sions, and  quibbles  :  and  imagine  it  innocent  to  deceive 
this  way.  On  the  contrary,  the  more  artful  and  cunning 
our  falsehoods  are,  the  more  deliberate  and  mischievous, 
and  thei'cfore  tlie  wickeder  they  are.  Be  not  deceived ; 
Godis  not  mocked :  and  the  following  are  the  declarations 
of  His  sacred  word  to  the  upi'ight  man  :  Lord,  who  shall 
dwell  in  Thy  tabernacle*  and  rest  upon  Thy  holy  hill  ?  He 
that  speaketh  the  trnth  from  his  heart,  and  hath  used  no 
deceit  with  his  tongue:  he  that  sweareth  unto  his  neighbour 
and  disappointeth  him  not,  though  it  were  to  his  own  hin- 
derance.  But  to  the  perjured  :  seeing  he  despiseth  the  oath, 
by  breaking  the  covenant;  thus  saith  the  Lord  God :  Jis  I 
live,  surely  my  oath  that  he  hath  despised,  and  my  covenant 
that  he  hath  broken,  1  will  recompense  it  upon  his  head. 

Let  us  all  stand  in  awe  of  so  dreadful  a  threatening, 
and  avoid  so  horrible  a  guilt.  Particularly  at  present, 
let  all  who  have  sworn  allegiance  to  the  king,  faithfully 
keep  it,  and  that  in  regard  to  the  oath  of  God,  {EccL  viii 
2.)  And  let  those  who  have  not  sworn,  remember  how- 
ever, that  merely  claiming  the  protection  of  a  govern- 


THIRD   COMMAIVDMENT.  44 

meiit,  impliCvS  some  promise  of  being  dutiful  to  it  in  re- 
turn :  and  that  a  successful  rebellion  would  not  only 
tempt  multitudes  of  our  fellow-subjects  to  perjury,  but 
kiy  our  country,  its  laws  and  religion,  at  the  absolute 
mercy  of  a  faith-breaking  church.=^ 

One  thing  more  should  be  added  here ;  for  it  cannot 
well  be  mentioned  too  often,  that  next  to  false  swearing, 
false  speaking  and  lying,  whether  in  what  we  assert  or 
what  we  promise,  is  a  grievous  sin,  and  hateful  to  God 
and  man.  Thougfi  we  do  not  call  on  our  Maker  to  be 
witness,  yet  he  is  a  witness  of  whatever  we  say,  and  it 
is  presumptuous  wickedness  to  utter  an  untruth  in  the 
presence  of  the  God  of  truth.  It  is  also  at  the  same  time 
very  hurtful  to  other  persons,  and  very  foolish  with 
respect  to  ourselves  :  For  they  who  will  lie,  to  conceal 
their  faults  or  to  carry  tiieir  ends,  are  perpetually  found 
out,  disappointed  and  ashamed,  for  the  most  part,  in  a 
very  little  while :  and  then,  for  ever  after  tkey  are  dis- 
trusted and  disbelieved,  even  when  they  speak  truth  :  as 
indeed  who  can  depend  upon  such,  or  who  would  ven- 
ture to  employ  them  ?  Many  other  faults  may  be  borne, 
so  long  as  honesty  and  sincerity  last ;  but  a  failure  in 
these  cannot  be  passed  over  :  so  just  is  Solomon's  obser- 
vation, The  lip  of  truth  shall  be  established  for  ever :  but 
a  lying  tongue  is  but  for  a  monunt, 

2.  Another  way  o£  taking  God's  name  in  vain  is,  when 
we  swear  by  it  needlessly,  though  it  be  not  falsely.  For 
tliis  also  the  words  in  vain  signify. 

One  way  of  doing  so,  is  by  rash  and  inconsiderate 
vows  :  for  a  vow,  being  a  promise  made  solemnly  to 
God,  partakes  of  the  nature  of  an  oath.  And  there  may 
possibly  be  sometimes,  good  reasons  for  entering  into 
tJiis  kind  of  engagement    But  vowing  to  do  what  there 

•  This  paragraph  was  added  in  the  time  of  the  rebellion,  1745. 
4 


42  THIRD   CpMMANi)MENT, 

is  no  use  of  doing,  is  trifling  with  our  Creator:  making 
unlawful  vows,  is  directly  telling  him  we  will  disobey 
Him  :  making  such  without  necessity  as  are  difficult  to 
keep,  is  leading  ourselves  into  temptation  :  and  indeed 
making  any,  without  much  thought  and  prudent  advice 
first,  usually  proves  an  unhapj)y  snare.  One  vow  we 
have  all  made,  and  were  bound  to  make,  that  of  our  bap- 
tism, which  includes  every  real  good  resolution ;  that 
therefore  let  us  carefully  keep  and  frequently  ratify, 
and  we  shall  scarce  have  occasion  to  make  any  more. 

Another  very  needless,  and  always  sinful  use  of  God's 
name,  is  by  oaths  in  common  discourse.  Too  many  are 
there,  who  fill  up  with  them  a  great  part  of  their  most 
trifling  conversation  ;  especially  if  ever  so  little  warmth 
arises  in  talk,  then  they  abound  in  them.  Now  it  is  un- 
avoidable, that  persons  who  are  perpetually  swearing, 
must  frequently  perjure  themselves.  But  were  that 
otherwise,  it  is  great  irreverence,  upon  every  slight 
thing  we  say  to  invoke  God  for  a  witness  ;  and  mix  His 
holy  and  reverend  namef  with  the  idlest  things  that  come 
out  of  our  mouths.  And  what  makes  this  practice  the 
more  inexcusable  is,  that  we  cannot  have  either  any  ad- 
vantage from  it,  or  any  natural  pleasure  in  it.  Some- 
times it  arises  from  a  hastiness  and  impatience  of  tem- 
per, which  is  but  increased  by  giving  this  vent  to  it : 
w^hereas  it  is  every  one's  wisdom,  not  to  let  it  break  out 
in  any  way,  much  less  in  such  a  way.  But  generally,  it 
is  nothing  more  than  a  silly  and  profane  custom,  incon- 
siderately taken  up,  and  there  are  the  strongest  i-easons 
for  laying  it  down  immediately.  It  will  make  us  dis- 
liked and  abhorred  by  good  persons,  and  scarce  recom- 
mend us  to  the  vei'y  worst.  No  person  is  the  sooner  be- 
lieved for  his  frequent  swearing :  on  the  contrary,  a 
modest  serious  aflirmation  is  always  much  more  regard- 
ed ;  and  if  any  one's  character  is  so  low  that  his  word 


Third  command^tent.  46 

cannot  be  taken,  he  must  think  of  other  methods  to  re- 
trieve it,  for  he  will  not  at  all  mend  matters,  by  the  fre- 
quent repetition  of  an  oatli.  Then  if  swearing  be  affect- 
ed as  becoming;  it  is  certainly  quite  otherwise,  in  the 
liighest  degree.  The  very  phrases  used  in  it,  as  well  as 
the  occasions  on  which  they  are  used,  are  almost  con- 
stantly absurd  and  foolish  :  and  surely  profaneness  can 
never  lessen  the  folly.  Besides,  they  make  the  conver- 
sation of  men  shocking  and  hellish.  They  are  acknow- 
ledged to  be  disrespectful  to  the  company  in  which  they 
are  used :  and  if  regard  to  their  eartlily  superiors  can 
restrain  persons  from  swearing,  why  should  not  the  re- 
verence, owing  to  our  heavenly  Father,  do  it  much  more 
effectually?  But  indeed,  the  indulgence  of  this  sin  wears 
off  by  degrees  all  sense  of  religion,  and  of  every  thing 
that  is  good. 

Justly  therefore  doth  our  Siiviour  direct :  But  I  say 
unto  you.  Swear  not  at  all :  neither  by  Heaven,  for  it  is 
God^s  Throne;  nor  by  the  earth,  for  it  is  his  footstool ;  nei- 
ther by  Jerusalem,  for  it  is  the  city  of  the  great  King : 
neither  shall  thou  sxvear  by  thy  head,  for  thou  canst  not 
make  one  fiair  white  or  black.  But  let  your  communication 
he  yea,  yea ;  nay,  nay  :for  whatsoever  is  more  than  these, 
ex)meth  of  evil.  {Matih.  r.  34,  S5,  36.)  That  is;  avoid, 
not  only  the  grosser  oaths,  but  all  the  silly  refinements 
and  softenings  of  them,  which  men  have  contrived  in 
hope  to  make  them  seem  innocent:  for,  though  the  name 
of  God  be  not  expressed,  yet  if  it  be  implied  by  men- 
tioning something  relating  to  God,  instead  of  himself; 
indeed  whatever  form  is  used  to  disguise  it,  the  intent 
is  the  >»ame :  and  the  effect  will  be,  bringing  a  sacred 
obligation  into  familiarity  and  contempt.  Keep  your- 
selves therefore,  tlioughout  the  whole  of  your  common 
conversation,  within  the  bounds  of  a  plain  affirmation 
or  denial :  for  whatever  goes  beyond  these,  proceeds 


44  THIRD  C0IHMANDM2NT. 

from  a  bad  turn  of  mind,  and  will  produce  bad  conse* 
quences. 

If  indeed,  we  be  required  to  sw^car  before  a  magistrate 
or  public  officer,  for  the  discovery  of  trutli  and  the  doing 
of  justice,  this  is  notwithstanding  lawful.  For  om-  Sa- 
viour forbids^it  only  in  our  communication,  our  ordinary 
discourse:  and  he  himself,  our  great  pattern,  answered 
upon  oath  to  the  High  Priest,  who  adjured  him  btj  the 
living  God.  Or  though  we  be  not  called  upon  by  law-, 
yet  if  some  other  weighty  and  extraordinary  occasion 
should  oblige  us  to  call  our  Maker  to  witness:  as  St. 
Faul  hath  done,  in  more  places  than  one  of  his  epistles ; 
then  also  we  may  allowably  do  it,  provided  it  be  alway 
with  sincerity  and  reverence.  For  by  oatl»s,  thus  taken, 
men  are  benefited ;  and  the  name  of  God  not  profaned, 
but  honoured.  But  in  our  daily  talk  and  communication 
with  each  other,  it  is  our  Saviour's  })eremptory  precept, 
swear  not  at  all ;  a  rule  so  evidently  right  and  important, 
that  even  heathens  have  strictly  enjoined  and  followed 
it,  to  the  shame  of  too  many  who  call  themselves 
Christians. 

Together  with  common  swearing  should  be  mentioned 
another  sin,  very  near  akin  to  it  and  almost  always 
joined  with  it ;  that  monsti*ous  custom  of  cursing,  in  dir 
rect  contradiction  to  all  humanity,  and  to  the  expreSvS 
w^ords  of  Scripture,  bless,  and  curse  not.  To  wish  the 
heaviest  judgments  of  God,  and  even  eternal  damnation 
to  a  person,  for  the  slightest  cause,  or  none  at  all;  to 
wish  the  same  to  ourselves,  if  some  trifling  tiling  tliat 
we  are  saying  be  not  true,  which  frequently  after  all  is 
not  true ;  amounts  to  the  most  desperate  impiety ,.if  people 
at  all  consider  what  they  say.  And  though  they  do  not, 
it  is  even  then  thoughtlessly  treating  God  and  his  laws, 
and  the  awful  sanctions  of  them^  with  contempt :  and 
blotting  out  of  their  minds  all  serious  regard  to  subjects, 


THIRD    COMMANDMENT.  45 

that  will  one  day  be  found  most  serious  things.  His  de- 
light was  in  airsing ,  srys  the  psalmist,  and  it  shall 
happen  unto  him:  he  loved  not  blessing,  therefore  shall  it 
be  far  from  him. 

S.  Besides  the  offences  already  mentioned,  all  indecent 
and  unfit  use  of  God's  name  in  our  discourse,  though  it 
be  not  in  swearing  or  cursing,  comes  within  tlie  prohibi- 
tion of  the  Commandment.  All  irreverent  sayings,  and 
even  thoughts  concerning  His  nature  and  attributes. 
His  actions  and  His  commands,  fall  under  the  same  guilt; 
unless  we  are  tormented  with  such  thoughts  whether  we 
Vill  or  not:  for  then  they  are  only  an  affliction,  not  a 
jsin.  All  sorts  of  talk,  ridiculing,  misrepresenting,  or 
inveighing  against  religion,  or  whatever  is  connected 
with  it,  incur  the  like  etJndemnation.  Nay,  even  want 
of  attention  in  God's  worship,  drawing  near  to  Him 
with  our  mouths,  wliflst  we  remove  our  hearts  far  from, 
Him,  {Isaiah  xxix.  13.)  if  it  be  wilfully  or  carelessly  in- 
dulged, makes  us  chai'geable,  in  its  degree,  with  the  sin 
of  taking  his  name  in  vain, 

4.  Though  we  no  way  profane  his  name  ourselves; 
yet  if  we  entice  others  to  perjury  and  falsehood,  or  pro- 
vake  tltem  to  rash  oaths  and  curses  ;  or  give  them  any 
ueed less  temptation  to  blaspheme  God;  to  speak  disre- 
spectfully, or  think  slightly  of  their  Maker  or  His  laws, 
natural  or  revealed  ;  by  such  behaviour  also  we  become 
accessory  to  the  breach  of  this  commandment,  and  rank 
ourselves  w  ith  those,  whom  it  expressly  declai-es  God 
will  not  hold  guiltless  :  that  is,  will  not  acquit,  but  se- 
verely punish. 

Let  us  therefore  be  watchful,  to  preserve  continually 
such  an  awe  of  the  supreme  Being  upon  our  own  minds, 
and  those  of  all  who  belong  to  us,  as  may  on  every  occa- 
sion effectually  influence  us  to  give  tlie  glory  due  unto 

4* 


46  THIRD  COMMANDMENT. 

His  name,  both  in  our  more  solemn  addresses  to  Hini^t 
and  in  our  daily  words  and  actions.  For  God  is  greatlif 
to  be  feared  in  the  assembly  of  the  saints  ;  and  to  be  had  in 
rerverence  of  all  them  that  are  round  about  Him,  {Psalm 
fxxxix.  7.) 


47 


FOURTH  COMMANDMENT. 

Rememier  that  thou  keep  holy  the  Sabhath-daij,  Six  days 
shalt  thou  labour,  and  do  all  that  thou  hast  to  do  ;  but  the 
seventh  day  is  the  Sabbath  of  the  Lord  thy  God :  In  it 
thou  shalt  do  no  manner  of  work,  thou,  and  thy  son,  and 
thy  daughter,  thy  man-servant,  and  thy  maid-servant^ 
thy  cattle,  and  the  stranger  that  is  -within  thy  gates. 
For  in  six  days  the  Lord  made  heaven  and  earth,  the 
sea,  and  all  that  in  them  is,  and  rested  the  seventh  day  : 
Wherefore  the  Lord  blessed  the  seventh  day,  and  hallow- 
ed it. 

If  the  worship  of  God  were  left  at  large  to  be  per- 
formed at  any  time,  too  many  would  be  tempted  to  defer 
and  postpone  it,  on  one  pretence  or  another,  till  at 
leni^th  it  would  not  be  performed  at  all.  And  there- 
fore, though  He  were  to  be  adored  only  by  each  person 
separately,  and  in  private,  it  would  be  very  expedient 
to  fix  on  some  stated  returning  seasons  for  that  purpose. 
But  reason  shows  it  to  be  requisite,  and  the  experience 
of  all  ages  proves  it  to  be  natural,  that  as  we  are  social 
creatures,  we  should  be  social  in  religion  as  well  as 
other  things,  and  honour  in  common  our  common  Ma- 
ker;  that  wa  should  unite  in  giving  thanks  to  Him  for 
the  blessings  of  life,  a  very  great  part  of  which  we 
should  be  incapable  of,  without  uniting:  that  we  should 
join  in  praying  forgiveness  of  the  sins  which  we  too 
often  join  in  committing;  petition  Him  together  for  the 
mercies  which  we  have  need  of  receiving  together ;  and, 
by  assembling  to  learn  and  acknowledge  our  several 
duties,  keep  alive  in  one  another,  as  well  as  ourselves, 


48  rOURTU  COMMANDMENT. 

that  constant  regard  to  piety  and  virtue,  on  which  our 
happiness  depends  here  and  hereafter. 

Since  therefore,  on  these  accounts,  there  must  be  pub- 
lick  worship  and  instruction ;  it  is  not  only  expedient, 
but  necessary,  tiiat  there  should  be  also  fixed  times  ap- 
pointed for  it  by  sufficient  authority.  And  how  much 
and  what  time  should  be  devoted  to  this  purpose,  every 
society  must  have  determined  for  themselves,  and 
would  have  found  it  hard  enough  to  agree  in  determin- 
ing, if  God  had  given  no  intimation  of  His  will  in  the 
case.  But  happily  we  are  informed  in  the  histoi*y  of 
the  creation,  that  the  Maker  of  tlie  world,  having  finish- 
ed His  work  in  six  days,  (which  He  could  as  easily  have 
finished  in  one  moment,  had  it  not  been  for  some  valua- 
ble reason,  probably  of  instruction  to  us)  blessed  the 
seventh  daij^  and  sanctijied  it :  that  is,  appointed  every 
return  of  it  to  be  religiously  kept  as  a  solemn  memorial, 
that  of  Him,  and  therefore  to  Him  are  all  things,  {Rom, 
xi.  36.  j  It  is  much  the  most  natural  to  apprehend,  that 
this  appointinent  took  place  from  the  time  when  it  is 
mentioned  ;  from  the  time  when  the  reason  of  it  took 
place.  And  it  is  no  worrder  at  all,  tl»at  in  so  short  a 
history,  notice  should  not  be  taken  of  the  actual  obser- 
vation of  it  before  Moses  :  for  notice  is  not  taken  of  it  in 
500  years  after  Moses,  Yet  we  know  of  a  certainty, 
that  in  his  time  at  least,  it  was  ordered  to  be  observed, 
both  in  this  fourth  Commandment,  and  in  other  pai-ts  of 
the  law,  \N  hich  direct  more  particularly  the  manner  of 
keepirjg  it. 

The  thing  most  expi'essly  enjoined  the  Jews  in  eacif 
of  these  passages  is,  renting  from  all  manner  of  work; 
and  not  suffering  their  families,  their  cattle,  nor  evetv 
the  sti-angers  that  lived  amongst  ti»em,  to  labour  on  that 
day.  And  the  reason  of  this  rest,  given  in  the  Com- 
mandment as  \ou  have  it  in  the  hookoi Exodus,  is^that 


the  Lord  rested  on  the  seventh  day  from  His  work  of  crea- 
tion. Not  tliat  this,  or  any  thiii.^,  could  be  a  fati.i^ue  to 
Him  :  for  the  Creator  of  the  ends  of  the  earth  fainteth 
not f  neither  is  wear ij.  {Isaiah  x\,  28.)  But  the  expres- 
sion means,  that  having  then  finished  tlie  formation  of 
the  world,  he  ceased  from  it,  and  required  men  also  to 
cease  from  th^ir  labours  every  seventh  day;  in  memory 
of  that  fundamental  article  of  all  religion,  that  the  liea- 
vens  and  earth  were  made  and  therefore  are  governed, 
by  one  infinitely  wise,  powerful,  and  gmn]  Being.  And 
thus  was  the  Sabbathf  which  word  means  the  day  of  rest, 
a  sign^  as  the  Scripture  calls  it,  betivten  God  and  the 
children  of  Israel ;  {Exod,xxxi.  13. 17.  Ezek^xx.  12.  20.) 
a  mark  to  distinguish  them  from  ail  worshippers  of  false 
deities. 

But  besides  this  principal  reason  for  the  repose  of 
every  seventh  day,  two  others  are  mentioned  in  the 
law  ;  that  it  might  remind  them  of  that  deliverance  from 
heavy  bondage,  which  God  hath  granted  them  :  remem- 
her,  that  thou  wast  a  servant  in  the  land  of  Egypt,  and 
that  the  Lord  brought  the  out  thence :  therefore  He  com^ 
manded  thee  to  keep  the  SabMth  day  :  and  likewise  that 
their  servants  and  cattle  might  not  be  worn  out  with 
incessant  toil  ;  that  thine  ox  and  thine  ass  may  rest;  and 
the  son  of  thine  handmaid,  and  the  stranger,  may  he  re- 
freshed. Such  mercy  indeed  is  little  moi-e  tlian  common 
prudence ;  but  there  are  in  the  world  multitudes  of  hard- 
hearted wretches,  who  would  pay  small  regard  to  that 
consideration,  were  they  left  to  tlieir  own  liberty. 

Now,  merely  abstaining  from  common  work  on  this 
day,  in  obedience  to  God's  command  for  such  religious 
and  moral  ends  as  these,  was  undoubtedly  sanctifying 
or  keeping  it  holy.  But  then  we  are  not  to  suppose 
that  the  leisure  thus  provided  for  men,  was  to  be  thrown 
away  just  as  they  pleased,  instead  oCbeing  usefully 


50  rOtRTII  COMMANUMEXT. 

employed.  God  directed  the  Jews  :  Thou  shall  love  the 
Lord  thy  God  with  all  thy  soul  and  with  all  thy  might ; 
and  the  words  which  I  command  thee  this  day 9  shall  be  in 
thy  heart ;  and  thou  shall  teadi  them  diligently  unto  thy 
children;  and  shall  talk  of  them,  when  thou  sittest  in  thine 
house  and  when  thou  walkest  by  the  way,  and  when  thou 
liest  down,  and  when  thou  risest  up.  Now,  as  he  requi- 
i*ed  them  to  attend  so  coustaiitly  to  these  duties ;  he 
could  not  but  expect  they  should  attend  more  especially 
to  them  on  that  day,  when  the  gi-eat  foundation  of  all 
duty,  his  creating  the  world,  was  appointed  to  he  com- 
memorated ;  and  when  they  had  nothing;  to  take  off  their 
thoughts  from  what  they  owed  to  God  their  Maker. 
There  was  a  peculiar  sacrifice  appointed  for  that  day  : 
there  is  a  peculiar  psalm  composed  for  it,  the  ninety- 
second  ;  and  tliese  things  are  suiely  further  intimations 
to  us,  that  it  must  have  been  a  time  peculiarly  intend- 
ed, for  the  offering  up  of  prayers  and  thanksgivings  to 
heaven. 

Few  indeed,  or  none  of  God's  law^s,  were  well  observ- 
ed in  the  days  of  the  Old  I'estament.  But  still,  as  the 
Priests  and  Levites  were  dis|)ersed  through  the  Jewish 
nation,  that  they  might  teach  the  people  religion ;  so  we 
read,  that  in  good  times  they  did  teach  it  accordingly  : 
and  when  could  this  be,  but  on  the  Sabbath  day  ?  We  see 
it  was  the  custom  of  religious  persons,  on  that  day,  to 
resort  to  the  prophets  that  were  in  Israel ;  doubtless  to 
bear  the  word  of  God  from  their  mouths.  (2  Kings  iv, 
S3.)  We  see  public  happiness  promised  on  this  condi- 
tion, that  men  should  honour  the  Sabbath  of  the  Lord,  not 
doing  their  own  ways,  nor  finding  their  own  pleasure,  nor 
speaking  their  own  words.  We  see  absolute  ruin  threat- 
ened for  the  profanation  of  it,  {Jer.  xvii.  27.)  We  see  a 
time  foretold,  when  from  one  Sabbath  to  another  alljlesh 
should  come  to  worship  before  the  Lord,  (^Isa,  Ixvi.  25.) 


roURTH   COMMANDMENT.  51 

And  in  consequence  of  this,  when  their  captivity  had 
taii.^ht  the  Jews  a  stricter  regard  to  their  duty,  syna- 
gogues and  houses  of  prayer,  wei*e  erected  in  every  city 
wliere  the  Maker  of  all  things  was  publicly  adored,  and 
His  law  read  and  preached  every  Sabbath-day.  (^dcts 
XV.  21.) 

Such  was  the  state  of  thini^s,  when  our  Saviour 
came  into  the  world  ;  whose  religion  being  intended 
for  all  mankind  equally,  the  deliverance  from  Egyptian 
bondage,  in  which  the  Jews  alone  vvei*e  concerned,  was 
mentioned  no  longer  in  the  divine  laws:  but  instead  of 
the  commemoration  of  this,  was  substituted  that  of  the 
redemption  of  the  world  fi'om  the  dominion  and  punish- 
ment of  sin,  which  our  blessed  Redeemer  accomplished 
by  His  death,  and  proved  Himself  to  have  accomplished 
by  His  resurrection.  Accordingly,  the  first  day  of  the 
week,  being  the  day  i)f  his  resurrection,  was  appointed 
in  thankful  remembrance  of  it,  for  the  time  of  public 
worship  amongst  Christians,  and  therefore  is  called  by 
St.  Johrif  the  Lord's  day  ;  {Rev,  i.  10,)  though  in  common 
language  it  be  moi-e  usually  called  Sunday,  as  it  was 
even  before  our  Saviour's  time,  and  may  be  for  a  better 
reason  since,  because  on  it  Christ,  the  Sun  of  righteous- 
ness, arose.  Accordingly,  some  of  the  earliest  fathers 
^ive  it  that  name. 

And  that  no  one  may  doubt  the  lawfulness  of  this 
change  of  the  day,  it  plainly  appears  from  several  passa- 
ges of  St.  Paul^  that  we  are  not  bound  to  observe  the  day 
of  the  Jewish  sabbath  :  and  it  still  more  plainly  appears 
in  the  scj'ipture  history  of  the  apostles,  that  they  did  ob- 
serve and  direct  the  observation  of  our  present  Chris- 
tian Sabbath ;  as  the  whole  church  hath  constantly  done 
since,  from  their  times  to  this,  though  it  doth  not  appear 
that  they  called  it  the  Sabbath-day  for  many  hundreds  of 
years.     One  day  in  seven  being  still  kept,  the  memory 


52  FOURTH  COMMANDMENT. 

of  the  creation  is  as  well  preserved,  and  tlie  intent  of  this 
commandment  as  fully  answered,  as  before :  and  that  one 
day  in  seven  being  chosen,  on  which  our  Saviour  rose 
again,  the  memory  of  the  redemption  wrought  by  hira 
and  called  in  scripture  anew  creation  {2  Cor,  v.  7-— Gal. 
vi.  15.)  is,  in  the  properest  manner,  as  well  as  with  the 
greatest  reason,  perpetuated  along  with  the  former^ 

The  day  being  then  thus  fixed  which  we  ought  to  keep 
holy,  it  remains  to  consider  how  it  ought  to  be  kept. 
And, 

1.  It  must  be  a  day  of  rest,  in  order  to  commemorate 
God's  res ^in^,  as  the  scripture  expresses  it,  from  all  His 
work  which  He  created  and  made;  and  to  allow  that  ease 
and  refreshment,  which,  with  so  great  humanity,  the 
commandment  requires  should  be  given,  not  only  to  ser- 
vants, but  to  the  vei'y  cattle.  Besides,  it  cannot  be  a 
day  of  religion  to  mankind,  without  such  vacation  from 
the  ordinary  labours  of  life,  rs  may  give  sufficient  leisure 
to  distinguish  it  by  exercises  of  piety.  But  then,  as 
Christians  are  not  under  a  tiispensation  so  rigorous  in 
outward  observances  as  that  of  Moses,  they  are  not 
bound  to  so  strict  and  scrupulous  a  i^est  as  the  Jews 
were.  Though,  indeed^  the  Jews  themselves  became  at 
last,  much  more  scrupulous  in  this  matter  than  they 
needed,  and  are  accordingly  reproved  by  our  blessed 
Saviour,  from  whom  we  learn  this  general  rule,  that  the 
Sabbath  was  made  for  man,  not  man  far  tlie  Sabbath :  and 
therefore  all  works  of  great  necessity,  or  great  goodness 
and  mercy,  if  they  cannot  be  deferred  to  another  time, 
be  they  ever  so  laborious,  may  very  allowably  be  done 
then.  Only,  so  far  as  the  public  wisdom  of  the  laws  of 
the  land  hath  restrained  us,  we  ought  certainly  to  re- 
strain ourselves,  even  from  such  things  as  in  our  pri- 
vate opinion,  we  might  otiieinvise  think  innocent.  As 
to  matters  of  less  labour,  what  propriety  and  decency, 


roURTH   COMMANDMENT.  o3 

and  reasonable  convenience  require,  we  surely  aeed  not 
«mit.  And  what  the  practice  of  the  more  religious  and 
considerate  part  of  those  amongst  whom  we  live  allows, 
hath  without  question  no  small  title  to  our  favourable 
opinion.  But  the  liberties  taken  by  thoughtless  or  pro- 
fane persons,  are  not  of  any  authority  in  the  least,  and 
the  safest  general  rule  to  go  by,  is  to  omit  whatever  may 
be  sinful  and  is  needless,  and  neither  to  require  nor 
suffer  those  who  belong  to  us,  to  do,  on  this  day,  what 
we  appreliend  is  unlawful  to  do  oui'sehes. 

2.  A  reasonable  part  of  our  day  of  holy  rest  must  be 
employed  in  the  public  worship  of  God.  This,  you  have 
seen,  the  Jews  understood  to  be  requisite  on  their  Sab- 
bath :  and  the  earliest  accounts  which  we  have  of  ours 
informs  us,  that  on  the  first  day  of  the  week,  the  disciples 
came  together  to  break  bread  :  {Acts  xx.  7)  which  means 
to  celebrate  the  Lord's  supper.  That  with  this  was 
joined  the  apostles^  doctrine  and  prayer,  we  learn  from 
another  place  of  the  same  book  of  scripture,  (^Jlcts  ii.  42.) 
And  that  every  Lord's  day  was  dedicated  to  the  public 
offices  of  piety,  the  history  of  the  church  fully  shows 
from  the  beginning.  To  strengthen  the  obligation  of  at- 
tending on  these  offices,  the  laws  of  the  land  also  enjoin  it: 
and  as  all  persons  need  instruction  in  their  duty  both  to 
God  and  man,  and  the  generality  liave  scarce  any  other 
season  for  it  than  the  leisure  of  the  Sunday;  if  this 
most  valuable  time  be  either  taken  from  them,  or  thrown 
away  by  them,  they  must  become  ignorant  and  vicious, 
and  of  consequence  miserable  in  this  world  and  the  next. 
How  wicked  then,  and  how  unwise,  is  it,  either  to  throw 
contempt  on  such  ^n  institution,  or  on  frivolous  pre- 
tences to  neglect  improving  by  it ! 

3.  Besides  assembling  in  the  church  on  the  Lord's 
day,  every  one  should  employ  some  reasonable  part  of 
it  in  the  private  exercises  of  piety :  in  thinking  over  their 


54  rOXJRTH  COMMANDMENT. 

past  behaviour,  confessing  their  faults  to  God,  and  mak- 
ing prudent  resolutions  against  them  for  the  future; 
in  praying  for  the  mercies  which  they  more  especially 
want,  and  returning  thanks  for  the  blessings  with 
which  providence  hath  favoured  them  ;  in  cultivating  a 
temper  of  humanity ;  in  doing  acts  of  forgiveness,  and 
setting  apart  something  according  to  their  ability,  for 
acts  of  charity ;  (for  which  last  St.  Paul  hath  paiticular- 
ly  recommended  this  time,  1  Cor.  xvi.  S.)  and  in  seri- 
ously considering  at  home,  whatever  they  have  heard  in 
God's  house.  For  our  public  religion  will  soon  degene- 
rate into  a  useless  form,  unless  we  preserve  and  enliven' 
the  spirit  of  it  by  such  means  as  these,  in  private:  to 
which  they  above  all  persons,  are  bound  on  the  Lord's 
day,  who  either  have  little  leisure  for  them  on  others,  or 
make  little  use  of  it. 

When  once  persons  have  brought  themseh^s  to  spend 
so  much  of  the  Sunday  as  is  fitting  in  this  manner ;  it 
will  then,  and  not  before,  be  time  for  them  to  ask  how 
the  remainder  of  it  may  be  spent :  for  it  is  a  very  bad 
sign  to  be  careless  of  observing  what  is  commanded, 
and  zealous  of  extending  to  the  utmost,  what  at  best  is 
only  permitted.  Over-great  strictness  however  must  be 
avoided :  and  therefore  decent  civility  and  friendly 
conversation,  may  both  innocently  and  usefully  have  a 
place  in  the  vacant  part  of  our  Lord's  day  ;  of  which  it 
is  really  one  valuable  benefit,  that  it  gives  even  the  low- 
est persons  an  opportunity  of  appearing  to  each  other  in 
the  most  agreeable  light  they  can,  and  thus  promotes 
mutual  good  will.  Nor  is  it  necessary  at  all  to  banish 
cheerfulness  from  our  conversation  on  this  day  ;  which 
being  a  festival,  though  a  religious  one,  we  should  par- 
take of  all  God's  blessings  upon  it  with  joyful  hearts. 
But  then  such  instances  of  freedom  and  levity  in  conver- 
sation and  behaviour,  as  would  scarce  be  proper  at  any 


FOURTH   COMMANDMENT.  55 

time,  are  doubly  improper  at  this  :  and  tend  very  fatally 
to  undo  whatev  er  good  the  preceding  part  of  the  day 
may  have  done. 

And  as  to  taking  further  liberties,  of  diversions  and 
amusements,  though  they  are  not  in  express  words  for- 
bidden (for  the  desire  of  them  is  not  supposed  in  the 
word  of  God)  yet  by  the  laws  both  of  church  and  state 
they  are.  And  what  need  is  there  for  them,  or  what 
good  use  of  them  ?  If  persons  are  so  vehemently  set  upon 
these  things,  that  they  are  uneasy  to  be  so  much  as  one 
day  in  seven  without  them,  it  is  high  time  that  they 
should  bring  themselves  to  more  moderation,  by  exer- 
cising some  abstinence  from  them.  And  if  they  are  at 
all  indifferent  about  them,  surely  they  should  consider, 
what  nriist  be  the  effect  of  introducing  and  indulging 
tbem  :  what  offence  aird  uneasiness  these  things  give  the 
more  serious  and  valuable  part  of  the  w  orid  ,*  what  com- 
fort and  countenance  to  the  unthinking  and  irreligious 
part :  what  a  dangerous  exam])le  to  the  lower  part :  what 
encouragement  they  afford  to  exti-avagance  and  the  mad 
love  of  pleasure  :  what  a  snare  they  place  in  the  way  of 
all,  that  think  them  unlawful,  and  yet  will  thus  be 
tempted  to  these  liberties  first  and  then  to  others,  against 
their  consciences  :  and,  to  add  no  more,  how  unhappily 
they  increase  the  appearance  (which,  without  them,  God 
knows,  would  be  mucli  too  great)  of  religion  being 
slighted  and  disregarded,,  especially  by  the  upper  part  of 
tlie  world,  who  should  be  the  great  patterns  of  it. 

And  if  this  be  the  case  of  merely  unseasonable  diver- 
sions, imprudent  and  unlawful  ones  are  still  more  blame- 
able  on  this  day  :  but  most  of  all,  that  crying  sin  of 
debauchery  and  intemperance,  which  perverts  it  from 
the  service  of  God  tothe  service  of  the  devil,  and  leads 
persons  more  directly  than  almost  any  thing  else,  to  utter 
destruction  of  body  and  soul.     Therefore  let  us  be  care- 


Ob  FOURTH   GOMMAWDMMNT.- 

ful,  first  to  guard  ourselves  against  these  transgressions^ 
then  to  keep  our  children,  servants,  and  dependents  from- 
the  like,  if  we  make  any  conscience  of  doing  well  by 
them,  or  would  have  any  prospect  of  comfort  in  them. 
Nor  let  us  think  it  sufficient,  to  restrain  them  froi» 
s^pcndingi  the  day  ilL:  but  to  the  best  of  our  power  and 
imderstandings,,  encourage  and  assist  them  to  spend  it 
Vtell  ;  and  God  grant  we  may  all  employ  in  so  right  a 
manner,  the  few  Sabbaths  and  few  days  which  we  haver 
to  come  on  earth,  that  we  may  enter  at  the  conclusion 
af  them,  into  that  eternal  Sabbath,  that  rest  which  re-^ 
mainethfor  the  people  of  God,  in  heaven. 


I     57     1 


FIFTH  COMMANDMENT. 

Part  I. 

Honour  ihij  father  and  thy  mother,  that  thy  days  may  be 
long  in  the  land  which  the  Lord  thy  God  giveth  thee. 

Having  explained  the  precepts  of  tlie  first  table, 
^\hich  set  forth  the  duty  of  men  to  God  ;  I  now  come 
to  tliose  of  the  second,  which  express  our  several  obliga- 
tions one  to  another. 

Now  the  whole  law  concerning  these  matters,  is 
bnefly  comprehended,  as  St.  Pfmr  very  justly  observes, 
in  this  one  saying,  Tliou  shalt  love  thy  neighbour  as  thyself. 
Our  neighbour,  is  every  one  with  whom  we  have  at  any 
time  any  concern,  or  on  wiiose  welfare  our  actions  can 
have  any  itiflirence.  For  whoever  is  thus  within  our 
reach,  is  in  tlie  most  important  sensenear  tons, however 
distant  in  ether  i-espects.  To  love  our  neighbour  is  to  bear 
him  good-will,  which  of  course  will  dispose  us  to  think 
favourably  ofhiin  and  behave  properly  to  him.  And  to  love 
him  as  ourselves,  is  to  have  not  only  a  real,  but  a  strong 
and  active  good-will  towai'ds  him  ^  with  a  tenderness 
for  his  iritTprests,  duly  proportioned  to  that  which  we 
naturally  feel  for  our  own.  Such  a  temper  would  most 
powerfully  restrain  us  from  every  tiling  wrong,  and 
prompt  us  to  every  thing  I'iglit:  and  therefore  is  the  fulfil' 
ling  of  the  law,  so  far  as  it  relates  to  our  mutual  be- 
haviour. 

But  because  on  some  occasions,  we  may  either  not 
see,  or  not  confess  we  see  what  is  right  and  what  other- 
wise; our  Saviour  hath  put  the  same  duty  in  a  light 
somewhat  different,    which  gives  the  safefrt,    fallesf, 


58  riFTH   COMMANDMENT. 

and  clearest  direction  for  practice  that  any  one  precept 
can  give.  Ml  tilings  'whatsoever  ye  would  that  men 
should  do  unto  you,  even  so  do  ye  unto  them.  Behaving 
properl}^^  depends  on  judging  truly  ;  and  that,  in  cases  of 
any  doubt,  depends  on  hearing,  with  due  attention  both 
sides.  To  our  own  side  we  never  fail  attending  :  the  rule 
therefore  is,  give  the  other  side  the  same  attention  by 
supposing  it  your  own  ;  and  after  considering  carefully 
and  fairly,  what,  if  it  were  indeed  your  own,  you  should, 
not  only  desire  (for  desires  may  be  unseasonable)  but 
think  you  had  an  equitable  claim  to,  and  well-grounded 
expectation  of  from  the  other  party,  that  do  in  regard 
to  him.  Would  we  but  honestly  take  this  method,  our 
mistakes  would  be  so  exceedingly  few  and  slight  and 
innocent,  that  well  might  our  blessed  Lord  add,  For  this^ 
is  the  law  and  the  prophets. 

Yet,  after  all,  there  might  be  difficulty  sometimes,  es- 
pecially to  some  persons,  in  the  application  of  a  rule  so 
very  general ;  and  therefore  we  have  in  tlie  command- 
ments, the  reciprocal  duties  of  man  to  man  branched  out 
into  six  particulars :  the  first  of  which,  contained  in  the 
fifth  Commandment,  relates  to  the  mutual  obligations  of 
superiors  and  inferiors  :  the  rest,  to  those  points  in  which 
all  men  are  considered  as  equals. 

It  is  true>^  the  precept  now  to  be  explained,  mentions 
only  one  kind  of  superiors  :  Thou  shait  honour  thy  father 
and  thy  mother.  But  the  case  of  other  superiours  is  so 
like  that  of  father,  that  most  of  them  have  occasionally 
the  very  name  of  father  given  them  in  most  languages  ; 
and  therefore  the  regard  due  to  them  also,  may  be  very 
properly  comprehended  and  laid  before  you,  under  the 
same  head..  It  is  likewise  true,  that  the  duty  of  the 
inferior  alone  is  expressed  in  the  Commandment^  but 
the  corresponding  duty  of  the  superior  is,  at  the  same 
time,  of  necessity  implied  :  for  which  reason  1  shall  dis- 


FIFTH  COMMABTDMENT.  59 

course  of  both;  beginning  with  the  mutual  obligations 
of  children  and  parents,  properly  so  called,  which  will 
be  a  sufficient  employment  for  the  present  time. 

Now  the  duty  of  children  to  their  parents  is  here  ex- 
pressed by  the  word  honour,  which  in  common  language 
signifies  a  mixture  of  love  a«d  respect,  producing  due 
obedience;  but  in  Scripture  language  it  implies  further, 
maintenance  and  support  when  wanted. 

K  Love  to  those,  of  whose  flesh  and  blood  we  are,  is 
what  nature  dictates  to  us  in  the  very  first  place.  ChiK 
dren  have  not  only  received  from  their  parents,  as  in- 
struments in  the  hand  of  God,  tlie  original  of  their  being ; 
but  the  preservation  of  it  through  all  the  years  of  help- 
less infancy :  which  the  needful  care  of  them  gave  much 
trouble,  took  up  much  time,  required  much  expense; 
all  which  parents  usually  gothrojigh  with  so  cheerful  a 
diligence  and  so  self-denying  a  tenderness,  that  no  re- 
turn of  aftection  on  the  child  reus'  part,  can  possibly  re- 
pay it  to  the  full,  though  childiens'  affection  is  what, 
above  all  things,  makes  parents  happy..  Then,  as  life 
goes  on,  it  is  their  i)arents  that  give  or  procure  for 
them  such  instruction  of  all  kinds,  as  qualifies  them,  both 
to  do  well  in  this  world,  and  be  for  ever  blessed  in  ano- 
ther;  that  watch  over  them  continually  with  never-cea- 
sing attention,  consulting  their  inclinations  in  a  multi- 
tude of  obliging  instances,  and  bearing  with  their  per- 
verseness  in  a  multitude  of  provoking  ones ;  kindly  re- 
straining them  from  a  thousand  pernicious  follies,  into 
which  they  would  otherwise  fall,  and  directing  their 
heedless  footsteps  into  the  right  way,  encouraging,  re- 
warding, and,  which  indeed  is  no  less  a  benefit,  correct- 
ing tfiem  also,  as  the  case  requires ;  full  of  solicitude  all 
tlie  while  for  their  happiness,  and  consumhig  themselves 
with  labour  and  thoug+itfulness  for  their  dear  objects,  to 
improve,  support,  and  advance  them  in  their  lives,  and 


60  riFTH    COMMAK^DMENT. 

provide  for  tlieni  at  their  deaths.  Even  those  parents, 
Avho  perform  these  duties  hut  imperfectly,  who  perhaps 
do  some  very  wrong  things;  do  notwithstanding,  almost 
all  of  them,  so  many  right  and  meritorious  ones,  that 
though  the  moi-e  such  they  do  the  hetter  tliey  should  he 
loved,  yet  they  that  do  least,  do  enough  to  be  loved  sin- 
cerely for  it  as  long  as  they  live.^ 

2  And  witli  love  must  ever  he  joined,  due  respect, 
inward  and  outward.  For  parents  ai-e  not  only  the 
benefactors,  hut  in  rank  the  betters,  and  in  right  the 
governors  of  their  children  ;  whose  dependence  is  u])oh 
them>  in  point  of  interest,  generally  :  in  poiut  of  duty, 
always.  They  ought  therefore  to  think  of  them  with 
great  reverence,  aiid  treat  them  with  every  mark  of  sub- 
mission, in  gesture,  in  speech,  in  the  whole  of  their 
behaviour,  wliich  the  practice  of  wise  and  good  persons 
hath  established,  as  proper  instances  of  filial  regard. 
And  though  the  parents  be  mean  in  station  or  low  in 
understanding;  still  the  relation  continues,  and-the  duty 
that  belongs  to  it.  Nay,  suppose  they  be  faulty  in  some 
pai't  of  their  conduct  or  character,  yet  children  should 
be  very  backward  to  see  this,  and  it  can  very  seldom 
be  allowable  for  them  to  show  that  they  see  it :  from  the 
world  they  should  always  conceal  it,  as  far  as  they  Cian, 
for  it  is  shocking  beyond  measui-e  in  them  to  publish  it. 
And  if  ever  any  thing  of  this  nature  must  be  mentioned 
to  tiie  parents  themselves,  whicii  nothing  but  great  ne- 
cessity can  warrant  or  excuse;  it  should  be  with  all 
jM)ssible  gentleness  and  modesty,  and  the  most  real 
concern  at  being  obliged  taso  unnatural  an  office. 

3  Love  and  respect  to  parents  will  always  produce 
obedience  to  them,  a  third  duty  of  the  highest  impor- 
tance.  Childien,  for  a  considerable  time,  are  utterly 

*   Sec  X,.LOphon''s  memoirs  of  Socrates,  1.  2.  «. 


riFTir  GOMMANDMEXr.  61 

uttqualified  to  govern  themselves  |  and  so  lon.e;  as  this 
continues  to  be  the  case,  must  be  absolutely  and  impli- 
citly governed  by  those,  who  alone  can  claim  a  title  to 
it.  As  they  grow  up  to  the  use  of  their  understanding, 
reason  should  be  gradually  mixed  with  authority,  in 
every  thing  that  is  required  of  them:  but  at  the  same 
time  children  should  observe,  what  they  may  easily  find 
to  be  true  in  daily  instances,  that  they  are  apt  to  tliink 
they  know  how  to  direct  themselves,  much  sooner  than 
they  really  do  f  and  should  therefore  submit  to  be  directed 
by  their  friends  In  more  points,  and  for  a  longer  time, 
than  perhaps  they  would  naturally  be  tempted  to  wish. 
Suppose,  in  that  part  of  your  lives  wliich  is  already  past, 
you  had  had  your  own  way  rn. every  thing,  what  woulcf 
have  been  the  consequences  ?  Very  bad  ones  you  your- 
selves mustsee^s  and  yoiir  elders  now  see,  what  you  will 
also  in  time,  that  it  would  be  full  as  bad  were  you  to 
have  your  way  now  ;  and  what  all  who  are  likely  to 
know  agree  in,  you  should  believe  and  submit  to.  Youp 
parents  and  governors  have  at  least  more  knowledge 
and  experience,  if  they  have  no  more  capacity,  than  youj 
and  the  trotible  which  they  take,,  and  the  concern  which 
they  feel  about  you,  plainly  show  that  your  good  is  the 
iJnmg  which  they  have  at  heart.  The  only  reason  why 
they  do  not  indulge  you  in  the  particulars  that  you  wish, 
is,  that  they  see  it  would  hurt  you  :  and  it  is  a  dreadful 
venture  for  you,  to  think,  as  yet,  of  trusting  yoursehcs* 
Trust  therefore  to  them,  whom  you  have  all  uianaicr  of 
reason  to  trust ;  and  obey  them  willingly,  who  by  the 
laws  of  God  and  man,  have  aright  to  rule  you,  and,  ge- 
nerally speaking,  a  power  ta  make  you  obey  at  last,  be, 
you  ever  so  unwilUngo . 

Not  that  children  are  bound  to  obedience  in  all  things 
without  exception.  Should  a  parent  command  them  to 
lie,  to  steyal,  to  commit  any  wickedness  :  God  commands 


62  FIFTH  COMMANDMENT. 

the  contrary;  and  He  is  to  be  obeyed,  not  man.  Or 
should  a  parent  command  any  thin,i^  of  consequence,  di- 
rectly opposite  to  the  laws  of  the  land  and  the  injunc-^ 
tions  of  public  authority  ;  here  tlie  magistrate  beinj?  tlie 
superiour  power,  in  all  things  that  confessedly  belong  to 
his  jurisdiction,  is  to  be  obeyed  rather  than  the  parent, 
who  ought  himself  to  be  subject  to  the  magistrate.*  Of, 
if  in  other  points,  a  parent  should  require  what  was 
both  very  exidently  and  very  greatly,  unsuitable  to  a 
child's  condition  and  station,  or  had  a  clear  tendency  to 
make  him  miserable  ;  or  would  be  certainly  and  consi- 
derably prejudicial  to  him  thi-ough  the  remainder  of  his 
life;  where  the  one  goes  so  far  beyond  his  just  bounds, 
the  other  may  allowably  excuse  himself  from  complying. 
Only  one  case  must  be  both  so  plain  and  withid  of  sucli 
moment,  as  may  justify  him,  not  only  in  his  own  judg- 
ment, which  may  easily  be  prejudiced,  but  in  that  of 
every  considerate  person  whom  he  hath  oppoi'tunity  of 
consulting,  and  in  the  general  opinion  of  mankind. 
And  even  then,  the  refusal  must  be  accompanied  with 
the  greatest  dcceiicy  and  humility ;  and  the  strictest 
care  to  make  amends,  by  all  instances  of  real  duty,  for 
this  one  seeming  want  of  duty. 

In  proportion  as  young  persons  approach  to  that  age, 
%vhen  the  law  allows  them  to  be  capable  of  governing 
theniselvcs,  they  become  by  degrees  less  and  less  subject 
to  the  govenmient  of  their  parents;  especially  in  smaller 
mattei's :  for,  in  the  more  important  concerns  of  life,  and 
above  all,  in  the  very  impoitant  one  of  marriage,  not 
only  Daughters,  (concerning  whom  the  very  })hrase  of 
giving  them  in  marriage  shows,  that  they  are  not  to 
gi\e  themselves  as  they  please)  but  sons  too,  should  have 
all  possible  regard  to  the  authority,  the  judgment,  the 

*  See  Taylor's  Elements  of  Civil  Law,  p.  387,  38S,  389. 


FIFTH   COMMANDMEXT.  63 

blessing,  the  comfm^t  of  those  to  whom  they  owe  every 
tiling.  And  even  after  they  are  sent  out  into  the  world 
to  stand  on  their  own  bottom,  still  they  remain  for  ever 
bound  not  to  slight,  or  willingly  to  grieve  them  ;  hut  in 
all  proper  affairs,  to  consult  with  them  and  hearken  to 
them,  as  far  as  it  can  be  at  all  expected  in  reason  or 
gratitude,  that  they  should. 

4.  The  last  thing,  which  in  scripture  the  phrase  of 
honouring  parents  comprehends,  is  affording  them  de- 
cent relief  and  support,  if  they  are  reduced  to  want  it. 
For  thus  our  Saviour  explains  the  word  in  his  reproof 
of  the  Pharisees,  for  making  this  commandment  of  no  ef- 
fect by  their  tradition,  God  commanded^  honour  thtj  fa- 
ther and  thy  mother:  but  ye  say,  whosoever  shall  say  to 
his  father  or  mother,  it  is  a  gift,  by  whatsoever  thou 
mightest  be  profited  by  me:  that  is,  what  should  have  re- 
lieved you,  I  have  devoted  to  religious  uses;  whosoever 
should  say  this,  and  honoureth  not  his  father  or  his  mo- 
ther, he  shall  be  free:  [Matt  xv.  4,  5,  6.)  In  St.  Mark  it  is, 
Fe  suffer  him  no  more  to  do  ought  for  his  father  or  his  mo- 
ther. [Mark  vii.  12.)  And  in  other  places  of  scripture, 
besides  this,  honouring  a  person  signifies  contributing 
to  his  maintenance  :  as  I  Tim.  v.  17,  18.  Let  the  elders 
that  rule  be  counted  worthy  of  double  honour :  especially 
they  who  labour  in  the  xvord  and  doctrine;  for  the  scripture 
salth,  the  labourer  is  worthy  of  his  reward. 

How  worthy  pai^ents  are  of  this,  as  well  as  the  other 
sorts  of  honour,  wlien  they  need  it,  sufficiently  appears 
from  all  that  hath  been  said.  If  they  deserve  to  be  loved 
and  respected,  surely  they  are  not  to  be  left  exposed  to 
distress  and  want  by  those  whom  they  have  brought 
into  life,  and  for  whom  they  have  done  so  much  :  but 
children,  even  if  they  are  poor,  should  both  be  diligent 
in  working  and  provident  in  saving,  to  keep  their  help- 
less parents  from  extremities :  and  if  they  are  in  compe- 


€4  TiFTH  tJOMMANDMENT. 

tently  good  circumstances,  should  allow  them  a  liberal 
share  of  the  plenty  which  they  enjoy  themselves.  Ac- 
cordingly St.  Faul  directs,  that  both  children  and  ne- 
phewSf  that  is  s^randchiJdren,  for  so  the  word  nephew 
always  means  in  scripture,  should  learn  Jirst  to  show 
piety  at  Iiome,  and  to  requite  their  parents  :for  that  is  good 
and  acceptable  before  God,  Indeed  nature  as  well  as 
Christianity^  enjoins  it  so  strongly,  that  the  whole  world 
cries  out  sliame  where  it  is  neglected  :  and  the  same 
reason  which  requires  parents  to  be  assisted  in  their 
necessities,  requires  cliildren  also  to  attend  upon  them 
and  minister  to  them,  with  vigilant  assiduity  and  tender 
affection,  in  their  infirmities ;  and  to  consult  on  every  oc- 
casion, their  desires,  their  peace,  and  tlieir  ease:  and  they 
should  consider  both  what  they  contribute  to  their  sup- 
poi't,  and  every  other  instance  of  regard  which  they 
show  them,  not  as  an  alms  given  to  an  inferior,  but  as 
a  tribute  of  duty,  paid  to  a  superior.  For  which  reason 
perhaps  it  may  be,  that  relieving  them  is  mentioned  in 
scripture  under  the  notion  of  honouring  them. 

One  thing  more  to  be  observed,  is,  that  all  these  du- 
ties of  children  belong  equally  to  both  parents  :  the  mo- 
ther being  as  expressly  named  as  the  father,  in  the 
commandment,  and  having  the  same  right  in  point  of 
reason.  Only,  if  contrary  orders  are  given  by  the  two 
parents  to  the  child,  he  is  bound  to  obey  that  parent 
rather,  whom  the  other  is  bound  to  obey  also :  but  still 
preserving  to  each  all  due  reverence,  from  which  no- 
thing, not  even  the  command  of  either  can  discharge 
him. 

And  now  I  proceed  to  the  duties  of  parents  to  their 
children,  on  which  there  is  much  less  need  to  enlarge 
than  on  the  other.  For  not  only  parents  have  more  un- 
derstanding to  know  their  duty,  and  stronger  affections 
to  prompt  them  to  do  it ;  but  indeed,  a  great  part  of  it 


FIFTH  COMMANDMENT.  ^5 

liatli  been  already  intimated,  in  setting  forth  that  oC 
children  to  them.  It  is  the  duty  of  parents,  to  take  all 
that  kind  care,  which  is  the  main  foundation  of  love;  to 
keep  up  such  authority,  as  may  secure  respect ;  to  give 
such  reasonable  commands,  as  may  engage  a  willing 
obedience ;  and  thus  to  make  their  children  so  good,  and 
themselves  so  esteemed  by  them,  that  they  may  depend, 
in  case  of  need,  on  assistance  and  succour  from  them. 

More  particularly,  they  are  bound  to  think  them,  from 
the  first,  worthy  of  their  own  inspection  and  pains :  and 
not  abandon  them  to  the  negligence,  or  bad  management 
of  others :  so  to  be  tender  of  them  and  indulge  them,  as 
not  to  encourage  their  faults ;  so  to  reprove  and  correct 
them,  as  not  to  break  their  spirits  or  provoke  their  ha- 
tred ;  to  instil  into  them  the  knowledge,  and  require  of 
them  the  practice,  of  their  duty  to  God  and  man :  and 
recommend  to  them  every  precept,  both  of  religion  and 
morality,  by  what  is  the  strongest  recommendation,  a 
good  and  amiable  example :  to  breed  tliem  up  as  suitably 
to  their  condition  as  may  be;  but  to  be  sure  not  above  it: 
watching  over  them  with  all  the  care  that  conduces  to 
health ;  but  allowing  them  in  none  of  the  softness  that 
produces  luxury  or  indolence,  or  of  the  needless  distinc- 
tions, that  pamper  pride ;  to  begin  preparing  them  early, 
according  to  their  future  station  in  life,  for  being  useful 
in  it  to  others  and  themselves:  to  provide  conscien- 
tiously for  their  spiritual  and  eternal,  as  well  as  tempo- 
ral good,  in  disposing  of  them ;  and  bestow  on  them 
willingly,  as  soon  as  it  is  fit,  whatever  may  be  requisite 
to  settle  them  properly  in  the  world :  to  lay  up  for  them, 
not  by  injustice,  penuriousness,  or  immoderate  solici- 
tude, all  that  they  can ;  but  by  honest  and  prudent  dili- 
gence and  attention,  as  much  as  is  sufficient,  and  to 
distribute  this  amongst  them,  not  as  fondness,  or  resent- 
ment, or  caprice,  or  vanity,  may  dictate ;  but  in  a  rea- 


66  FIFTH  COMMANDMENT. 

sonable  and  equitable  manner,  such  as  will  be  likeliest 
to  make  those  who  receive  it  love  one  another,  and  es- 
teem the  memory  of  the  giver. 

These  are,  in  brief,  the  mutual  duties  of  parents  and 
children  ;  and  you  will  easily  perceive  that  they  are  the 
duties  in  proportion  of  all  who,  by  any  occasional  or 
accidental  means,  come  to  stand  in  the  stead  of  parents 
or  of  children.  The  main  thing  which  wants  to  be  ob- 
served, is,  that  from  the  neglect  of  tliese  duties  on  one 
side,  or  on  both,  proceeels  a  very  great  part  of  the  wick- 
edness and  misery  that  is  in  the  world.  May  God  in- 
cline the  hearts  of  all  that  are  concerned  either  way  in 
this  most  important  relation,  so  to  practise  the  several 
obligations  of  it,  as  may  procure  to  them  in  this  world, 
reciprocal  satisfaction  and  joy,  and  eternal  felicity  in 
that  which  is  to  come,  through  Jesus  Christ  our  Lord. 


6r 


FIFTH  COMMANDMENT. 
Part  II. 

In  my  last  tliscourse,  I  began  to  explain  the  fifth 
Commandment;  and  having  already  gone  through  the 
duties  of  children  and  parents,  properly  so  called,  I 
come  now  to  the  other  sorts  of  inferiors  and  superiors"  j 
all  which  have  sometimes  the  same  names  given  them, 
and  are  comprehended  under  the  reason  a^d  equity  of 
this  precept. 

And  here,  the  first  relation  to  be  mentioned  is,  that 
between  private  subjects  and  those  in  authority  over 
them;  a  relation  so  very  like  that  of  children  and  fa- 
thers, that  the  duties  on  both  sides  are  much  the  same  in 
each. 

But  more  particularly  the  duty  of  subjects  is,  to 
obey  the  laws  of  whatever  government  Providence  hath 
placed  us  under,  in  every  thing  wliich  is  not  contrary  to 
the  laws  of  God ;  and  to  contribute  willingly  to  its  sup- 
port, every  thing  that  is- legally  required,  or  maybe 
reasonably  expected  of  us :  to  be  faithful  and  true  to  the 
interests  of  that  society  of  which  we  are  members,  and 
to  the  persons  of  tliose  who  govern  it ;  paying,  both  to 
the  supreme  power,  and  all  subordinate  magistrates, 
every  part  of  that  submission  and  respect,  both  in 
speech  and  behaviour,  which  is  their  due ;  and  making 
all  those  allowances  in  their  favour,  which  the  difficulty 
of  their  office,  and  the  frailty  of  our  common  nature  de- 
mand :  to  love  and  wish  well  to  all  our  fellow  subjects, 
without  exception ;  think  of  them  charitably,  and  treat 
them  kindly:  to  be  peaceable  and  quiet,  each  minding 


68 


FIFTH   COMMANDMENT. 


diligently  the  duties  of  his  own  station  ;  not  factious  and 
turbulent,  intruding  into  the  concerns  of  others :  to  be 
modest  and  humble,  not  exercising  ourselves  in  matters 
too  high  for  us  ;  but  leaving  such  things  to  the  care  of  our 
superiors,  and  the  providence  of  God  :  to  be  thankful 
for  the  blessings  and  advantages  of  government,  in  pro- 
portion as  we  enjoy  them :  and  reasonable  and  patient 
binder  the  burdens  and  inconveniences  of  it,  which  at 
any  time  we  may  suffer. 

The  duty  of  princes  and  magistrates,  it  would  be  of 
iittle  use  to  enlarge  on  at  present.  In  general  it  is,  to 
ionfine  the  exercise  of  their  power  within  the  limits  of 
the  laws,  to  which  they  are  bound ;  and  direct  it  to 
the  attainment  of  those  ends  for  which  they  were  ap- 
pointed ;  to  execute  their  proper  function  with  care  and 
integrity,  as  men  fearing  God,  men  of  truth,  hating  co^ 
vetousness;  to  do  all  persons  impartial  justice,  and  con- 
sult in  all  cases,  the  public  benefit^  encouraging  religion 
and  virtue  with  zeal,,  especially  by  a  good  example; 
punishing  crimes  with  steadiness,  yet  with  moderation  ; 
and  studying  to  preserve  the  people  committed  to  their 
charge,  in  wealth,  peaces  and  godliness.  {Commimion 
office,) 

Another  relation  to  be  brought  under  this  Command- 
ment, is,  that  between  spiritual  fathers,  the  teachers 
of  religion,  and  such  as  are  to  be  taught. 

The  duty  of  us  who  have  undertaken  the  important 
work  of  spiritual  guides  and  teachers,  is  to  deliver  the 
doctrines  and  precepts  of  our  holy  religion,  in  the  plain- 
est and  strongest  terms  that  we  can  ;  insisting  on  such 
things  chiefly,  as  will  be  most  conducive  to  the  real  and 
inward  benefit  of  our  hearers  :  and  recommending  them 
in  the  most  prudent  and  persuasive  manner  ;  seeking  to 
please  all  men  for  their  good,  to  edification,  but  fearing  no 
man  in  the  discharge  of  our  consciences  -,  and  neither 


FIFTH   COMMANDMENT.  69 

sayinj^  or  omitting  any  thin,^  for  the  sake  of  applause 
from  the  many  or  the  few,  or  of  promoting  either  our 
own  wealth  and  power,  or  that  of  our  order ;  to  instruct, 
exhort  and  comfort  all  that  are  placed  under  our  care, 
with  sincerity,  discretion,  and  tenderness,  privately  as 
well  as  puhlickly,  so  far  as  they  i^ive  us  opportunity,  or 
we  discern  hope  of  doing  service  :  watching  for  their 
sonlSf  as  they  that  must  give  account;  to  rule  in  the 
church  of  God  with  vigilance,  humility,  and  meekness, 
showing  ourselves  in  all  things^  patterns  of  good  works. 

The  duty  of  you,  the  christian  laity,  whom  we  are  to 
teacli,  is  to  atlenil  constantly  and  seriously  on  religious 
worship  and  instriiction,  as  a  sacred  ordinance  appoint- 
ed by  heaven  for  your  spiritual  improvement ;  to  consider 
impartially  and  carefully  what  you  hear,  and  believe 
and  practise  what  you  are  convinced  you  ought  j  to  ob- 
serve with  dite  regard  the  rules  established  for  decent 
order  aiid  ediiication  in  the  church,  and  pay  such  re- 
spect, in  word  and  dcQil,  to  those  who  minister  to  you 
in  holy  things,  as  the  interest  and  honour  of  religion  re- 
quire; accepting  and  encouraging  our  well-meant  ser- 
vices, and' bearing  charitably  with  our  many  imperfec- 
tions and  failings. 

A  third  relation,  is  that  between  masters  or  mistress- 
es of  schools  and  their  scholars.  The  duty  of  the  for- 
mer is,  diligently  to  instruct  the  children  committed  to 
them,  in  all  the  things  which  they  are  put  to  learn,  suit- 
ing their  manner  of  teaching,  as  well  as  they  can,  to  the 
temper  and  capacity  of  each,  and  to  take  effectual  care 
that  they  apj)ly  themselves  to  what  is  taught  them;  and 
do  their  best  to  watch  over  their  behaviour,  especially 
in  the  great  points  of  religion  and  truth,  modesty  and 
good-humour;  show  countenance  to  &tich  as  are  well- 
behaved  and  promising  ;  correct  the  faulty,  with  need= 
ful.  vet  net  with  excessive  severity  :  and  get  the  incor- 


rO  FIFTH   COMMANDMENT. 

Hgible  removed  oirt  of  the  way,  before  they  corrupt 
others.  And  the  duty  of  the  scholars  is,  to  revei^nce 
and  obey  their  master  or  mistress,  as  if  they  were  their 
parents  ;  to  live  friendly  and  lovingly  with  one  another 
as  brothers  and  sisters  ;  to  be  heartily  thankful  to  all  that 
give  or  procure  them  so  valuable  a  blessing  as  useful 
knowledge;  and  industrious  to  improve  in  it,  consider- 
ing, how  greatly  their  happiness  here  and  hereafter 
depends  upon  it. 

I  come  now  to  a  fourth  relation,  of  great  extent  an4 
importance,  that  between  heads  of  families  and  their 
servants. 

When  the  New  Testament  was  written,  the  generali- 
ty of  servants  were,  as  in  many  places  they  are  still,, 
mere  slaves;  and  the  persons  to  whom  they  belonged, 
had  a  right  to  their  labour  and  that  of  their  postei'ity, 
for  ever,  without  giving  them  any  other  wages  thaiv 
their  maintenance ;  and  with  a  power  to  inflict  on  them, 
Avliat  punishments  they  pleased  for  the  most  part,  even 
death  itself,  if  they  would.  God  be  thanked,  service 
amongst  us,,  is  a  much  happier  thing  :  the  conditions  of 
it  being  usually  no  otlier,  than  the  servants  themselves 
voluiitarily  enter  into  for  their  own  benefit.  But  then,  for> 
tliat  reason,  they  ought  to  pcrfoi'm  whatever  is  due  from 
them,  both  more  conscientiously  and  more  cheerfully. 

Now  from  servants  is  due,  in  the  first  place,  obedience. 
Indcedj  if  they  arc  commanded  what  is  plainly  unlaw- 
ful; they  ought  to  obey  God  rather  than  man;  {Ads  v.  29.) 
but  still  til  ay  must  excuse  themselves  decently,  though 
resolutely.  And  even  lawful  things,  which  they  havo 
not  bargained  to  do,  they  are  not  obliged  to  do  :  nor  any. 
tljing  iiid'ocd,  which  is  clearly  and  gi-eatly  unsuitable  to 
iheir  phice  and  station,  and  improj)er  to  be  required  of 
them.  But  whatever  they  engaged,  or  knew  they  were 
expected  to  do;  or  wliat,  though  they  did  not  know  i\i 


FIFTH   COMMANDMENT.  TT, 

it  beforehand,  is  usual  and  reasonable,  or  even  not  very 
unreasonable,  they  must  submit  to.  For  if  tliey  may 
on  every  small  pretence,  refuse  to  do  this,  and  question 
whether  that  belong  to  their  place,  it  is  most  evident, 
that  all  authority  and  order  in  families  must  be  at  an 
end  ;  and  they  themselves  will  have  much  more  trouble 
in  disputing  about  their  business,  than  they  would  have 
in  performing  it. 

Servants  therefore  should  obey :  and  they  should  do 
it  respectfully  and  readily ;  not  murmuring  or  behaving 
gloomily  and  sullenly,  as  if  their  work  was  not  due  for 
their  wages;  and  contradicting,  as  if  tliose  whom  they 
serve  were  their  equals;  but,  as  the  apostle  exhorts,  with 
good-will  doing  service;  [Eph,  vi.  7,)  not  answering  again 
(Tii.  ii. 9.)  and  paying  all  fit  honour  to  their  master  oi^ 
ffiistresS)  and  to  every  one  in  the  family. 

They  are  also  to  obey  with  diligence :  to  spend  as  much 
time  in  work,  and  follow  it  as  closely  all-  that  time,  as 
can  be  fairly  expected  from  them  ;  not  with  etje-service, 
as  men-pleasers  (these  are  the  words  of  scripture,  twice 
repeated  there)  hit  with  singleness  of  heart,  fearing  God^ 
W  hatever  industry  therefore  a  reasonable  master  would 
require  when  his  eye  is  upon  them,  tlie  same,  in  the  main,, 
honest  servants  will  use  when  his  eye  is  not  upon  them  : 
for  his  presence  or  absence  can  make  no  difference  in 
tiieir  duty.  He  hath  agreed  with  tiiem  for  tiieir  time 
and  pains,  and  he  must  not  be  defrauded  of  them. 

With  diligence,  must  always  be  joined  care,  that  no 
business  be  neglected  or  delayed  beyond  its  proper  sea= 
son :  nothing  mismanaged  for  w  ant  of  thinking  about 
it;  nothing  heedlessly,  much  less  designedly,  wasted: 
and  squandered;  but  all  reasonable  frugality  and  good 
contrivance  shown,  and  all  fair  advantages  taken,  yet 
no  other,  for  the  benefit  of  those  who  employ  them.. 
Everv  servant  would  think  this  but  common  justice  in 


rS  FIFTH   COMMANDMENT. 

his  own  case;  and  therefore  should  do  it  as  common 
justice  in  his  Maker's  case.  Some  perhaps  may  imagine 
that  their  master's  estate  or  income,  is  w  ell  able  to  afford 
them  to  be  careless  or  extravagant ;  but  the  truth  is,  few 
or  no  incomes  can  afford  this :  for  if  it  be  practised  in  one 
thing,  why  not  in  another  ?  And  what  must  follow,  if  it 
be  practised  in  ail?  that  certainly  which  we  daily  sec, 
that  persons  of  the  greatest  estates  are  distressed  and 
ruined  by  it.  Or,  though  it  would  not  distress  them  at 
all,  yet  a  master's  wealth  is  no  moi'e  a  justillcation  of 
servants  wasting  what  belongs  t^  him,  than  of  their 
stealing  it-  and  if  oj5«  be  dishc>nest,  the  other  must  be  so. 

Now  dishonesty^  every  body  owns  to  be  a  crime;  but 
too  many  do  not  consider  sufficiently  how  many  sorts 
of  it  there  are  :  observe  then,  that  besides  the  instances 
already  mentioned,  and  the  gross  ones  that  are  punish- 
able by  law,  it  is  dishonest  in  a  servant,  either  to  take  to 
himself  or  give  to  another,  or  consent  to  the  taking  or 
giving,  whatever  he  knows  he  is  not  allowed,  and  durst 
not  do  with  his  master's  knowledge.  There  are,  to  be 
sure,  various  degrees  of  this  fanlt,  some  not  so  bad 
as  others,  but  it  is  the  same  kind  of  fault  in  all  of  them  ; 
besides  that  tlie  smaller  degrees  lead  to  the  greater  : 
and  all  dishonesty,  bad  as  it  is  in  other  persons,  is  yet 
worse  in  those  who  are  intrusted,  as  servants  are,  and 
things  put  in  their  power  upon  that  trust,  which  if  they 
break,  they  are  unfaithful  as  well  as  unjust. 

Another  sort  of  dishonesty  is,  speaking  falsehoods : 
against  which  J  have  already  in  the  course  of  these  lec- 
tures given  some  cautions,  and  shall  give  more,  there- 
fore at  present  I  shall  only  say,  that  whether  servants 
are  guilty  of  it  amongst  themselves,  or  to  their  masters 
or  mistresses,  whether  against  or  in  favour  of  one  ano- 
ther, or  even  in  their  own  favour;  there  are  few  things 
by  which  they  may  both  do  and  sisffer  more  harm  than  a 
lying  tongue. 


FIFTH   COMMANDMENT.  T3 

Truth  therefore  is  a  necessary  quality  in  servants, 
and  a  further  one  is  proper  secrecy  :  for  there  is  great 
nnfairness  in  betraying  the  secrets,  either  of  their  mas- 
ter's business  or  his  family,  or  turning  to  his  disadvan- 
tage any  thing  that  comes  to  their  knowledge  by  being 
employed  under  him ;  unless  it  be  where  conscience 
obliges  them  to  a  discovery,  which  is  a  case  that  seldom 
happens ;  and,  excepting  that  case,  what  they  Iiave  pro- 
mised to  conceal,  it  is  palpable  wickedness  to  disclose  ; 
and  where  they  have  not  promised,  yet  tbey  are  taken 
into  their  master's  house  to  be  assistants  and  friends,  not 
spies  and  talebearers ;  to  do  service,  not  harm  to  him, 
and  to  every  one  that  is  under  the  roof. 

Two  other  duties,  of  all  persons  indeed,  but  in  some 
measure  peculiarly  of  servants,  are,  sobriety,  without 
which  they  can  neither  be  careful  or  diligent,  nor  will  be 
likely  to  continue  just;  and  chastity,  the  want  of  which 
will  produce  all  manner  of  disorders  and  mischiefs  in  the 
family  to  which  they  belong,  and  utter  ruin  to  them- 
selves. 

The  last  requisite  which  I  shall  mention,  is  peaceable- 
ness  and  ^ood  temper ;  agreeing  with  and  helping  one 
another,  and  making  the  work  which  they  have  to  do 
easy,  and  the  lives  which  they  are  to  lead  together,  com- 
fortable, For  it  is  very  unfit,  that  either  their  masters 
or  any  other  part  of  the  family  should  suffer  through 
their  ill-humour;  and  indeed  they  suffer  enough  by  it 
themselves,  to  make  restraining  it  well  worth  their 
while. 

These  are  the  duties  of  servants  ;  and  as  the  faithful 
performance  of  them  is  the  surest  way  of  serving  them- 
selves and  being  happy  in  this  world;  so,  if  it  proceed 
from  a  true  principle  of  conscience,  God  will  accept  it 
as  service  done  to  himself,  and  make  them  eternally 
happy  for  it  in  the  next :  whereas  wilfully  transgressing 


7*4  FIFTH   COMMANDMENT. 

or  neglij^ently  sli^^hting,  the  things  which  they  aught  to' 
do,  whatever  pleasure  or  wimtever  advantage  it  may 
promise  to  produce  to  them  for  a  while,  will  seldom  fail 
of  bringing  them  at  last  to  shame  and  ruin  even  here,  and 
will  certai^nly  bring  them,,  unless  they  repent  and  amend, 
to  misery  hereafter. 

But  thiiik  not,  I  entreat  you,  that  we  will  lay  burdens 
on  those  below  us,  and  take  none  upon  ourselves:  there 
are  duties  also,  and  very  necessai^  ones,  which  masters^ 
and  mistresses  owe  to  their  servants. 

To  behave  towards  them  with  meekness  and  gentle- 
ness, not  imperiously  and  with  contempt ;  and  to  restrain 
them  as  far  as  may  be  from  incorrect  conduct  one  to  ano- 
ther ;  never  to  accuse,  threaten,  or  suspect  them,  with- 
out or  beyond  reason  ;  to  hear  patiently  their  defences 
and  complaints;  and  bear  with  due  moderation  their 
mistakes  and  faults,  neither  to  make  them,  when  in 
health,  work  or  fare  harder  than  is  fitting,  or  suffer 
them,  when  in  sickness,  to  want  an^y  thing  requisite  for 
their  comfort  and  relief;  if  they  be  hired  servants,  to  pay 
their  wages  fully  and  punctually  at  the  time  agreed  :  if 
they  are  put  to  learn  arjy  business  or  profession,  to  in- 
struct them  in  it  carefully  and  thoroughly ;  not  only  to 
give  them  time  for  the  exercises  of  religion,  but  assis- 
tance to  understand,  and  encouragement  to  practise, 
every  part  of  their  duty  :  to  keep  them  as  much  as  pos- 
sible, both  from  sin  and  temptation,  and  particularly 
from  corrupting  each  other:  To  show  displeasure  when 
Ihey  do  amiss  as  far,  and  no  farther,  than  tlie  case  re- 
tjuires  ;  and  to  countenance  and  reward  them  when  tliey 
serve  well,  in  proportion  to  the  merit  and  length  of  such 
service.  For  all  these  things  are  natural  dictates  of  rea- 
son and  humanity,  and  clearly  imj)lied  in  that  compre- 
hensive rule  of  scripture :  masters,  give  unto  your  ser- 
vants  that  which  is  just  and  equals  knowing,  that  ye  also 
have  a  Master  in  Heaven. 


FIFTH   COMMANDMENT.  75 

There  are  still  two  sorts  more  of  inferiors  and  siipe° 
i4ors,  that  may  properly  be  mentioned  under  this  com- 
mandment :  young  persons  and  elder ;  those  of  low  and 
high  degree. 

The  duty  of  the  younger  is,  to  moderate  their  own 
rashness  and  love  of  pleasure,  to  reverence  the  persons 
and  advice  of  the  aged,  and  neither  to  use  tliem  ill  or  de- 
spise them,  on  acconntof  the  infirmities  that  may  ac- 
company advanced  years  ;  considering  in  what  manner 
they  will  expect  hereafter  that  others  should  treat  them. 
And  the  duty  of  elder  persons  is,  to  make  all  fit  allow- 
ances, but  no  hurtful  ones,  to  the  natural  dispositions  of 
young  people ;  to  instruct  them  with  patience  and  re- 
prove them  with  mildness ;  not  to  require  either  too 
much  or  too  long  submission  from  them,  but  be  willing 
that  they,  in  their  turn,  should  come  forward  into  tlie 
world;  gradually  withdrawing  themselves  from  the 
heavier  cares  and  the  lighter  pleasures  of  this  life,  and 
waiting  with  pious  resignation  to  be  called  into  another. 

The  duty  of  the  lower  part  of  the  world  to  those  above 
them,  in  rank,  fortune,  or  office,  is  not  to  envy  them, 
or  murmur  at  the  superiority  which  a  wise  though  mys- 
terious providence  hath  given  them,  but  in  xvhatever 
state  they  are,  therewith  to  be  content;  and  pay  willingly 
to  others,  all  the  respect  which  decency  or  custom  have 
made  their  due.  At  the  same  time,  the  duty  of  those  in 
higher  life  is,  to  relieve  the  poor,  protect  the  injured, 
countenance  the  good,  discourage  the  bad,  as  they  have 
opportunity ;  not  to  scorn,  much  less  to  oppress  the 
meanest  of  their  brethren ;  but  to  remember,  that  we 
shall  all  stand  before  the  judgment-seat  of  Christ ;  {Rom, 
xiv.  10.)  where  he  that  doth  wrons;,  shall  receive  for  the 
wrong  which  he  hath  done;  and  there  is  no  respect  of  per- 
sons,    {Col,  ni,  25,) 

And  now,  wer«  all  these  duties  conscientiously  ob- 


76  FTFTtt  COMMANDMENT. 

served  by  all  the  world,  how  happy  a  place  would  it  be  ! 
And  whoever  will  faithfully  do  their  own  part  of  them, 
they  shall  be  happy,  whether  others  will  do  theirs  or  not ; 
and  the  Commandment  assures  them  of  it;  that  thy  days 
may  be  long  in  the  land  which  the  Lord  thy  God  giveth 
thee*  In  all  probability,  if  we  obey  his  laws,  and  that 
now  before  us  in  particular,  both  longer  and  more  pros- 
perous will  our  days  prove,  in  the  land  of  our  pilgrimage 
in  which  God  Iiath  placed  us  to  sojourn  ;  but,  without  all 
question,  eternal  and  infinite  shall  our  felicity  be,  in  that 
land  of  promise,  the  heavenly  Canaan,  which  he  hath 
appointed  for  our  inheritance ;  which  that  we  may  all 
inherit  accordingly.  He  of  his  mercy  grant,  &c 


7/ 


SIXTH  COMMANDMENT. 

TJwu  shall  do  no  murder. 

Having  set  before  you,  under  the  fifth  Command- 
ment, the  particular  duties  which  inferiors  and  supe- 
riors owe  each  to  the  other,  I  proceed  now  to  those  re- 
maining precepts,  which  express  the  general  duties  of  all 
men  to  all  men. 

Amongst  these,  as  iife  is  the  foundation  of  every  thing 
valuable  to  us,  the  preservation  of  it  is  justly  entitled  to 
the  first  place :  and  accordingly  the  sixth  Command- 
ment is,  Thou  shall  do  no  murder.  Murder  is  taking 
away  a  person's  life,  with  design,  and  without  authority. 
Unless  both  concur,  it  doth  not  desei-ve  that  name. 

1.  It  is  not  murder  unless  it  be  with  design.  He  wIk) 
is  duly  careful  to  avoid  doing  harm,  and  unhappily  not- 
withstanding that  kills  another,  though  be  hath  cause  to 
be  extremely  sorry  for  it,  yet  is  entirely  void  of  guilt  on 
account  of  it :  for  his  will  having  no  share  in  the  action, 
it  is  not,  in  a  moral  sense,  his.  But  if  he  doth  the  mis- 
chief through  heedlessness  or  levity  of  mind,  or  inconsi- 
derate vehemence,  here  is  a  fault :  if  the  likelihood  of 
mischief  could  be  foreseen,  the  fault  is  greater ;  and  the 
highest  degree  of  such  negligence  or  impetuous  rashness, 
comes  near  to  bad  intention. 

2,  It  is  not  murder  unless  it  be  without  authority. 
Now  a  person  hath  authority  from  the  law,  both  of  God 
and  man,  to  defend  his  own  life,  if  he  cannot  do  it  other- 
wise, by  the  death  of  whoever  attacks  it  unjustly  ;  whose 
destruction  in  that  case  is  of  his  own  seeking,  and  his 
Uood  on  his  own  head.    But  nothing  short  of  the  most 


78  SIXTH  COMMANDMENT. 

imminent  danger,  ought  ever  to  carry  us  to  sucli  an  ex 
tremity,  and  a  good  person  will  spare  ever  so  bad  a  one, 
as  far  as  he  can  with  any  prospect  of  safety.  Again, 
proper  magistrates  hav«  authority  to  sentence  offenders 
to  death,  on  sufficient  proof  of  s«ch  crimes  as  the  welfare 
of  the  community  requires  to  be  thus  punished  ;  and  to 
employ  others  in  the  execution  of  that  sentence :  and 
private  persons  have  authority,  and  in  proper  circum- 
stances are  obliged,  to  seize  and  prosecute  such  offen- 
ders :  for  all  this  is  only  another  sort  of  self  defence, 
defending  the  public  from  what  else  would  be  pernicious 
to  it :  and  tiie  Scripture  hath  said,  that  the  sovereign 
power  beareth  not  the  sword  in  vain :  (Jtom,  xiii.  4.) 
but  in  whatever  cases  gentler  punishments  would  suffi- 
ciently answer  the  ends  of  government,  surely  capital 
ones  are  forbidden  by  this  Commandment.  Self-defence, 
in  the  last  place,  authorizes  whole  nations  to  make  war 
upon  other  nations,  when  it  is  the  only  way  to  obtain 
redress  of  injuries  which  cannot  be  supported,  or  secu- 
rity against  impending  ruin.  To  determine  whether 
the  state  is  indeed  in  these  unhappy  circumstances,  be- 
longs to  the  supreme  jurisdiction,  and  the  question 
ought  to  be  considered  very  conscientiously  ;  for  wars, 
begun  or  continued  without  necessity,  are  unchristian 
and  inhuman :  as  many  murders  are  committed,  as  there 
are  lives  lost  in  them  ;  besides  the  innumerable  sins  and 
miseries  of  other  sorts,  with  which  they  are  always  atten- 
ded. But  subjects,  in  their  private  capacity,  are  incom- 
petent judges  of  wliat  is  re(piisite  for  the  public  weal ,  nor 
can  the  guardians  of  it  permit  them  to  act  upon  their  judg- 
ment, were  they  to  make  one  :  therefore  they  may  law- 
fully serve  in  wars  which  their  superiors  have  unlawful- 
ly undertaken,  excepting  perhaps  such  offensive  wars 
as  are  notoriously  unjust.  In  others,  it  is  no  more  the 
business  of  the  soldiery  to  consider  the  grounds  of  their 


SIXTH  C0M5rANDMENT.  79 

sovereign's  taking  up  arms,  than  it  is  the  business  of  the 
executioner  to  examine,  whether  the  magistrate  hath 
passed  a  right  sentence. 

You  see  then>  in  what  cases  killing  is  not  murder ;  in 
all  but  these,  it  is ;  and  you  cannot  fail  of  seeing  the 
guilt  of  this  crime  to  be  singularly  great  and  heinous. 
It  brings  designedly  upon  one  of  our  brethren,  without 
cause,  what  human  nature  abhors  and  dreads  most:  it 
cuts  him  off  from  all  the  enjoyments  of  this  life  at  once, 
and  sends  him  into  another  fo?  which  possibly  he  was 
not  yet  prepared  :  it  defaces  the  image^  and  defeats  the 
design  of  God  :  it  overturns  the  great  purpose  of  govern- 
ment and  laws,  mutual  safety:  it  robs  society  of  a; 
member,  and  consequently  of  part  of  its  strength  :  it 
robs  the  relations,  friends,  and  dependents  of  the  person 
desti'oyed,  of  every  benefit  and  pleasure  which  else  they 
might  have  had  from  him  ;  and  the  injury  done  in  all 
these  respects,  hath  the  terrible  aggravation,  that  it 
eaniiot  be  recalled.  Most  wisely  therfelbre  hath  our 
Creator  surrounded  murder  with  a  peculiar  horror  :  that 
nature,  as  well  as  reason,  may  deter  from  it  every  one 
who  is  not  utterly  abandoned  to  the  worst  of  wickedness, 
and  most  justly  hath  he  appointed  the  sonsof  JVba^,  that 
is,  all  mankind,  to  punish  death  with  deatJi.  Tfhoso 
sheddeth  man^s  blood,  by  man  shall  his  blood  be  shed  ;  for 
in  the  image  of  God  made  he  man*  {  Gen,  ix.  6.)  And  that 
nothing  may  protect  so  daring  an  oflTender,  he  enjoined 
the  JewSf  in  the  chapter  which  follows  the  ten  Com- 
mandments :  If  a  man  come  presumptuously  upon  his 
neighbour  to  slay  him  with  guile,  thou  shall  take  himfr&m 
mine  altar  that  he  may  die.  But  supposing,  what  seldom 
happens,  that  the  murderer  may  escape  judicial  ven- 
gea!»ce ;  yet  what  piercing  reflections,  what  continual 
terrors  and  alarms  must  he  carry  about  with  him !  And 
ccHild  he  be  hardened  against  these,  it  would  only  subject 


SiO"  SIXTH  COMMANDMEK^-Pi;. 

him  the  more  inevitably  to  that  future  condemnation, 
from  which  nothing  but  the  deepest  repentance  can  pos- 
sibly exempt  him.  For  no  murderer  hath  eternal  life; 
but  they  shall  have  their  part  in  the  lake  that  hurneth 
•with  fire  and  brimstone,  which  is  the  second  death.  (Johm. 
i  Vu  1 5  .T^Re^  xxi .  8 .) 

But  shocking,  and  deserving  of  punishment  here  and^ 
hereafter  as  tlus  crime  always  is,  yet  there  are  circum- 
stances which  may  augment  it  greatly..  If  the  person 
whom  any  one  deprives  of  life,  be  placed  in  lawful  au- 
thority over  him ;  or  united  in  relation  or  friendship  to 
iiim ;  or  have  done  him  kindnesses ;  or  never  hath  done 
him  any  harm;  or  be,  in  a  peculiar  degree,  good,  useful, 
or  pitiable;  each  of  these  things  considerably  increase 
the  sin>  though  some  indeed  more  than  others.  Again, 
if  the  horrid  fact  be  formally- cojitFived,»  and  perhaps  the 
design  carried  on  through  a  length  of  time,  this  argues 
a  much  more  steady  and  inflexible  depravity  of  heart, 
than  the  commission  of  it  in  a  sudden  rage  :  but  still, 
even  the  last,  though  it  hath  in  tlie  law  of  this  country, 
a  different  name  of  man-slaughter  given  it^  and' a  differ- 
ent punishment  prescribed  for  the  first  offence;  yet  in 
the  sight  of  God  is  as  truly  murder  as  the  former,  though 
freer  from,  aggravations.  The  mischief  done  is  done 
purposely ;  and  neither  passion  nor  provocation  gives 
authority  for  doing  it,  or  even  any  great  excuse.  For 
as  God  hath  required  us,  he  hath  certainly  enabled  us  to 
I'fistrain  the  hastiest  sallies  of  our  anger,..esppcially  from 
such  enormities  as  this. 

Nor  doth  it  materially  alter  thenature>or  lessen  at  all 
the  degree  of  the  sin,.if,  whilst  we  attack«  another,  we 
give  him  an  opportunity  to^  defend  himself  and  attack  us,, 
as  in  duelling :  Still  taking  away  his  life  is  murder :  expo= 
sing  our  own  is  so  likewise,  as  I  shall  quickly  show  you  : 
and  an  appointment  of  two  persons  to  meet  for  this  pur- 


S^IXTH  COMMANDMENT.  81 

pose  under  pretence  of  being,  bound  to  it  by  their  honour, 
is  an  agreement  in  form  to  commit,  for  the  sake  of  an 
absurd  notion,  or  rather  an  unmeaning  word,  the  most 
capital  offence  against  each  other  and  their  Maker,  of 
which,  if  their  intention  succeed,  they  cannot  have  time 
to  repent. 

As  to  the  manner  in  which  murder  is  committed, 
whether  a  person  do  it  directly  himself  or  employ  ano- 
ther; whether  he  doit  by  force,  or  fraud,  or  colour  of 
justice  j  accusing  falsely,  or  taking  any  unfair  advan- 
tage; these  things  make  little  further  difference  in  the 
guilt,  than  that  the  most  ai'tful  and  studied  way  is  gene- 
rally the  worst. 

And  thougli  adesign  of  murder  should  not  take  effect; 
yet  whoever  hath  done  all  that  he  could  towards  it,  is 
plainly  as  much  a  sinner  as  if  it  had:  doing  any  thing 
towards  it,  or  so  much  as  once  intending  it,  or  assisting 
or  encouraging  any  other  who  intends  it,  is  the  same 
sort  of  wickedness  ;  and  if  a  person  doth  not  directly  de- 
sign the  death  of  another,  yet  if  he  designedly  doth  what 
he  knows  or  suspects  may  probal^ly  occasion  it,  he  is,  in 
}>ro])ortion  to  his  knowledge  or  suspicion,  guilty.  Nay, 
if  he  is  only  negligent  in  niatters  which  may  affect  hu- 
man life,  or  meddles  with  them,  when  he  hath  cause  to 
think  he  u^ulerstands  them  not,  he  is  far  from  innocent ; 
and  there  are  several  professions  and  emjdoyments,  in 
which  these  truths  might  to  be  considered  with  a  pecu- 
liar degree  of  seiiousness. 

Further  yet;  if  it  be  criminal  to  contribute  in  any 
manner  towards  taking  away  a  person's  life  immediate- 
ly, it  must  be  criminal  also  to  contribute  any  thing  to- 
V,  ards  shortening  it,  which  is  taking  it  away  after  a 
lime;  whether  by  bringing  any  bodily  disease  upon  liim, 
or  causing  him  any  grief  or  anxiety  of  mind,  or  by  what 
indeed  will  produce  both,  distressing  him  in  his  circum- 


82  ^IXTH   C4»MMANttMJI£NTc 

stances,  concerning  which  the  son  of.  Sirack  snitt .  Jic 
that  taketli  away  his  7ieighbours  living,  slayeth  him  ;  and 
he  that  defraudeth  the  labourer  of  his  hire,  is  a  bloood- 
shedder. 

Indeed,  if  we  caitse  or  procure  any  sort  of  hurt  to  ano- 
ther, though  it  hath  no  tendency  to.  deprive  him  of  life,^ 
yet  if  it  makes  any  i)art  of  his  life  more  or  less  uneasy  or 
uncomfortable,  we  deprive  him  so  far  of  what  makes  it 
valuable  to  him^  which  is  equivalent  to  taking  so  much 
of  it  away  from  him,  or?  possibly  worse. 

Nay,  if  we  do  a  person  no  harm,  yet  if  we  wish  him 
harm,  St*  John  hath  determined  the  case :  Whosoever  ha- 
teth  his  brother  is  a  murderer.  For  indeed,  hatred  not 
only  leads  to  murder,  and  too  often,  when  indulged,  pro- 
duces it  unexpectedly;  but  it  is  always,  though  perhaps 
lor  the  most  part  in  a  lower  degree,  the  very  spirit  of 
murder  in  the  heart,  and  it  is  by  our  hearts  that  God 
will  judge  us.  Should  our  dislike  of  another  not  rise  to 
ftxed  hatred  and  malice,^  yet  if  it  rise  to  unjust  anger, 
we  know  our  Saviour's  declaration,  i/  vjas  said  by  them 
f\f  old  time,  thoiL  shall  not  kill:  and  whosoever  shall  kill, 
shall  be  in  danger  of  the  judgment.  But  I  say  unto  you, 
whosoever  is  angry  with  his  brother  without  a  cause,  shall 
he  in  danger  of  the  judgment,  {jMait,  v.  2 1 ,  22.)  That 
is,  wiiosoever  is  angry,  either  with  persons  that  he  ought 
not,  or  on  occasions  that  he  ought  not,  or  more  vehe- 
mently, or  soonei",  or  longer  than  he  ought  to  be,-  is  guil- 
ty in  some  measure  of  that  uncliaiitableness  of  whiclL 
murder  is  the  highest  act,  and  liable  to  the  punishment 
af  it  in  the  same  pro])ortioii* 

Nor  even  yet  have  1  carried  the  explanation  of  this 
commandment  to  tbe  extent  of  our  duty.  Whoever  doth 
not,  as  far  as  can  be  reasonably  expected  from  him,  en- 
deavour to  guard  his  neighbour  from  harm,  to  make 
noace.  to  r<;licve  distress  'm\C^  want,  fails  of  what  love  to- 


SIXTH  COMMANDMENT.  83 

human  kind  certainly  requires.  Now  love  is  thefiiljil' 
ling  of  the  law;  and  he  that  lovethnothis  brother,  abideth 
in  death.    (i2om.  xiii.  10. — l  John  iii,  14.) 

We  are  also  carefully  to  observe,  that  however  hei- 
nous it  is  to  sin  agjainst  the  temporal  life  of  any  one ;  in- 
juring him  in  respect  of  his  eternal  interests  is  yet 
unspeakably  woree.  If  it  be  unlawful  to  kill  or  hui-t  the 
body,  or  overlook  men's  worldly  necessities  ;  much  more 
is  it  to  destroy  the  soul  of  our  brother  for  whom  Christ 
died,  or  any  way  endanger  it ;  or  even  suffer  it  to  conti- 
nue in  danger,  if  we  have  in  our  power  the  proper  and 
likely  means  of  delivering  it:  and^on  the  other  Jiand,  all 
that  mercy  and  iiumauity  wliich,  in  the  civil  concerns  of 
our  neighbours  is  so  excellent  a  duty,  must  pro])ortion- 
ably  be  still  more  excellent  in  their  religious  ones,  and  of 
higher  value  in  the  sigiit  of  God. . 

Hitherto  I  have  considered  the  prohibition,  thou  shalt 
do  no  murder f  as  respecting  others;  but  it  forbids  also 
self-murder  :  As  we  are  not  to  commit  violence  against 
the  image  of  God  in  the  person  of  any  of  our  brethren, 
so  neither  in  our  own  :  As  we  are  not  to  rob  the  society 
to  which  we  belong,  or  any  part  of  it,  of  the  service 
\vhich  any  other  of  its  mcmbei's  might  do  to  it,  we  are 
not  to  rob  either  of  what  we  might  do  :  As  we  are  not 
to  send  any  one  else  out  of  the  world  ])rematurely,  we 
are  not  to  send  ourselves,  but  wait  witli  patience  all  the 
days  of  our  appointed  tirae,  till  our  change  come.  {Jobx\y^ 
14.)  If  the  sins  which  persons  have  committed  prompt 
them  to  despair,  they  of  all  others,  instead  of  rushing 
into  the  presence  of  God  by  adding  this  dreadful  one  to 
them,  should  earnestly  desire  space  to  repent,  [Her,  ii. 
21.)  which,  by  his  grace,  the  worst  of  sinners  may  do, 
and  be  forgiven.  If  their  misfortunes  or  sufferings  make 
them  weai-y  of  life,  he  hath  sent  them  these  with  design 
that  they  should  not  by  unlawful  means  evade  them,  but 


84  SIXTH    COMMANDMENT. 

go  through  them  well,  whether  they  be  inflicted  for  the 
punishment  of  their  faults  or  the  trial  of  their  virtues. 
In  either  case  we  are  to  submit  quietly  to  the  discipline 
of  our  heavenly  Father,  which  he  will  not  suffer  to  be 
heavier  than  we  can  bear,  whatever  we  may  imagine, 
but  w  ill  support  us  under  it,  improve  us  by  it,  and  in  due 
time  lelease  us  from  it»  But  in  any  case  for  persons  to 
make  away  with  themselves,  is  to  arraign  the  constitu- 
tion of  things  which  he  hatli  appointed  ;  and  to  refuse 
living  wiiere  lie  hath  put  them  to  live  ;  a  very  provoking 
instance  of  widutifulness,  and  made  peculiarly  fatal  by 
tliis  circumstance,^  tliat  leaving  usually  no  room  for  re- 
pentance it  leaves  none  for  pardon  :  always  excepting, 
where  it  proceeds  fronva  mind  so  disordered  by  a  bodily 
disease  as  to  be  incapable  of  judging  or  acting  reason- 
ably, for  God  knows  with  certainty  when  this  is  the 
cause  and  when  not,  and  will  accordingly  either  make 
due  alloAvances,  or  make  none. 

And  if  destroying  ourselves  be  a  sin,~doing  any  thing; 
Nvilfully  or- heedlessly  that  tends  to  our  destruction,  must- 
h\  proportion  be  a  sin  :  Where  indeed  necessity  requires 
gi-eat  hazards  to  be  run  by  some  persons  for  the  good  of 
others  ;  as  in  war,  in  extinguishing  dangerous  fires,  in 
several  cases  winch  might  be  named  ;  or  where  employ- 
ments and  professions  which  somebody  or  other  must 
undertake,^  or  such  diligence  in  any  employment  as  men 
are  by  accidents  really  called  to  use,^  impair  health  and 
shorten  life ;  there,  far  from  being  throw  n  away,  it  is 
laudably  spent  in  the  service  of  God  and  man.  But  for 
ii.ny  person  to  bring  on  hiuLself  an  untimely  end  by  ad- 
venturous rashness,  by  ungoverned  passion,  by  an  im- 
Dioderate  ajixiety,  or  by  an  obstirjate  or  careless  neglect 
of  his  owji  pieservation,  is  uiiquestlonably  sinful.  And- 
above  all,  doing  it  by  debauchery  or  immoral  excess,  is. 
a  most  cffLctual  way  of  ruining  soul  and  body  at  once. 


SIXTH   COM\tAX»MENT.  85 

Let  us  therefore  be  conscientiously  watchful,  against 
^very  tiling  which  may  provoke  or  entice  us  to  be  inju- 
rious, either  to  others  or  ourselves :  and  God  grant,  that 
we  may  so  regard  the  lives  of  our  fellow-creatures  and 
so  employ  o«r  own,  that  we  may  ever  please  the  giver 
and  Lord  of  life  ;  and  having  faitlifully  lived  to  him  here, 
may  eternally  live  witii  him  hereafter,  through  JesiLS 
Christ  our  only  Saviour.    Ameiu 


L     S6     j 


SEVENTH   COMMANDMENT. 

Thow  shalt  not  commit  Multertj. 

In  speaking  of  this  comuiandment,  it  is  proper  to  be- 
gin with  observing,  that  as  in  the  sixth  where  murder 
is  forbidden,  every  thing  which  tends  to  it  or  proceeds 
from  the  same  bad  principle  with  it, is  forbidden  too  ;  so 
in  the  seventh  where  adultery  is  proljibited,  the  prohibi- 
tion must  be  extended  to  whatever  else  is  criminal  in  the 
same  kind  ;  and  therefore  in  explaining  it  I  shall  treaty 
first  of  the  fidelity  which  it  requires  fi*om  married  per- 
sons, and  then  of  the  chastity  and  modesty  which  it  re- 
quires from  all  persons. 

First,  of  the  fidelity  owing  to  each  other  from  married 
l)ersons. 

'Not  only  the  scripture  account  of  the  Creation  of 
mankind  is  a  proof  to  as  many  as  believe  in  scripture, 
that  the  union  of  one  man  with  one  woman  was  the 
original  design  and  will  of  f leaven ;  but  the  remarkable 
equality  of  males  and  females  born  into  the  world,  is  an 
evidence  of  it  to  all  men.  Yet  notwithstanding  it  must 
be  owned,  the  cohabitation  of  one  man  with  several  wives 
at  the  same  time,  was  practised  very  anciently  in  the 
darker  ages,  even  by  some  of  the  patriarchs,  who  were 
otherwise  good  persons;  but  having  no  explicit  revealed 
rule  concerning  this  matter,  they  failed  of  discerning  the 
above-mentioned  purpose  of  God,  and  both  this  error 
and  that  of  divorce  on  slight  occasions,  were  tolerated 
by  the  law  o^  Moses :  but  that  was  only  as  the  la\^  of 
other  countries,  which  often  connive  at  what  the  lawgiver 
is  far  from  approving,  accordingly,  God  expressed  par- 


SEVE?«^TH   COMMANDMENT.  ST 

ticularly  by  the  prophet  MalachU  his  dislike  of  these 
thiiij^s  :  {Mat,  ii.  14,  15,  16,)  and  our  Saviour  both  tells 
the  Jews  that  Moses  permitted  divorces  merely  he- 
caus€oftIie  hardness  of  their  hearts,  and  peremptorily 
declares,  that  whosoever  shall  put  away  his  wife^ 
except  it  be  for  fornication,  and  shall  marry  another^ 
committeth  adulterij^  Now  certainly  it  cannot  be  less 
adulterous,  to  marry  a  second  wltiiout  putting  away  the 
first. 

Nor  is  polygamy  (that  is,  the  having  more  wives  than 
one  at  the  same  time)  prohibited  in  holy  w  rit  alone,  but 
condemned  by  many  of  the  heathens  themselves,  who 
alledge  against  it  very  plain  and  forcible  reasons.  It  is 
inconsistent  with  a  due  degree  of  mutual  affection  in 
the  parties,  and  a  due  care  in  the  education  of  their  chil- 
dren. It  introdcices  into  families  perpetual  subjects  of 
the  bitterest  enmity  and  jealousy ;  keeps  a  multitude  of 
females  in  most  unnatural  bondage,  frequently  under 
guardians  fitted  for  the  office  by  unnatural  cruelty,  and 
tempts  a  multitude  of  males  thus  left  unprovided  for,  to 
nnnatural  lusts.  In  civilized  and  well-regulated  coun- 
tries therefore,  single  marriages  have  either  been  esta- 
blished at  first,  or  prevailed  afterwards  on  experience  of 
their  preferableness  :  and  a  mutual  promise  of  inviolable 
faithfulness  to  the  marriage-bed,  hath  been  understood 
to  be  an  essential  part  of  the  contract :  which  promise  is 
with  us  most  solemnly  expressed  in  the  office  of  matri- 
mony, by  as  clear  and  comprehensive  words  as  can  be 
devised ;  and  unless  persons  are  at  liberty  in  all  cases 
to  slight  the  most  awful  vows  to  God,  and  the  most  de- 
liberate engagements  of  each  to  the  other ;  how  can  they 
be  at  liberty  in  this,  where  public  good  and  private  hap- 
piness are  so  deeply  interested? 

Breaches  of  plighted  faith,  as  they  must  be  preceded 
by  a  want  of  conjugal  attection  in  the  offending  party^ 


BS  SEVENTH   COMMAKDMENT. 

SO  they  tend  to  extinguish  all  the  remains  of  it ;  and  tliis 
change  will  he  performed,  and  will  give  uneasiness  to 
the  innocent  one,  though  the  cause  he  hid:  hut  if  it  he 
known,  or  merely  suspected  hy  the  person  wrpfiged, 
(which  it  seldom  fails  to  he  in  a  little  time )  it  produces 
in  warm  tempers,  a  resentment  so  stroni^ ;  in  milder,  an 
affliction  so  heavy^  that  few  things  in  the  world  equal 
either :  for  love  is  sti^ong  as  death,  jealousy  is  cruel  as  the 
grave;  the  coals  thereof  are  coals  of  fire.  And  with  what- 
ever vehemence  they  burn  inwardly  or  outwardly,  it  can 
he  no  wonder,  when  perfidious  unkindness  is  found  in 
that  nearest  relation,  where  truth  and  love  were  delibe- 
rately pledged  and  studiously  paid  on  one  side,  in  ex- 
pectation of  a  suitable  return  ;  and  when  the  tenderest 
part  of  the  enjoyment  tii  life  is  given  up  beyond  recall 
into  the  hands  of  a  traitor,  who  turns  it  into  the  acutest 
misery.  To  what  a  height  grief  and  anger  on  one 
side,  and  neglect  ripened  into  scorn  and  hatred  on  the 
other;,  may  carry  such  calamities,  cannot  be  foreseen  : 
but  at  least  they  utterly  destroy  that  union  of  hearts^ 
that  reciprocal  confidence,  that  oj^enness  of  communica- 
tion, that  sameness  of  interest  of  joys  and  of  sorrows, 
which  constitute  the  principle  felicity  of  the  married 
state.  And  besides,  how  very  frequently  do  the  conse- 
quences of  these  transgressions  affect  and  even  ruin  the 
health  or  the  fortune,  it  may  be  both,  of  the  blameless 
person  in  common  with  the  guilty,  and  perhaps  entail 
diseases  and  poverty  to  successive  generations  ! 

These  are  fruits  which  unfaithfulness  in  either  party 
may  produce.  In  one  it  may  produce  yet  more.  A  wo- 
man guilty  of  this  crime,  who,  to  use  the  words  of  scrip- 
ture,/orsaA-ef/i  the  guide  of  her  youths  and  forg-etteth  tht 
covenant  of  her  God,  brings  peculiar  disgrace  on  her  hus- 
band, her  children,  and  friends  ;  and  may  bnng  an  ille- 
gitimate offspring  to  inherit  what  is  the  right  of  others: 


i 


SEVENTH    COMMANDMENT.  85 

■Hor  is  the  infamy  and  punishment  to  whicli  she  exposes 
herself,  a  less  dreadful  evil  for  bein^  a  deserved  one. 
And  if  falsehood  on  the  me;i's  part  hath  not  all  the  same 
aggravations,  it  hath  very  great  ones  in  their  stead : 
they  are  almost  constantly  the  tempters;  they  often 
carry  on  their  wicked  designs  for  a  long  time  together ; 
they  too  commonly  use  the  vilest  means  to  accomplish 
them,  and  as  they  claim  the  strictest  fidelity,  it  is  unge- 
nerous as  well  as  unjust,  to  fail  of  paying  it.  All  men 
must  feel  how  bitter  it  would  be  to  them  to  be  injured  in 
this  respect ;  let  them  think  then  what  it  is  to  be  inju- 
rious in  it :  and  since  the  crime  is  the  same  when  com- 
mitted by  them,  as  when  committed  against  them,  let 
them  own  that  it  desei'ves  tlie  same  condemnation  from 
the  Judge  of  the  world.  The  Lord  hath  been  witness^ 
saith  the  prophet,  between  thee  and  the  wife  of  thy  youth, 
agmnst  whom  thou  dealest  treacherously ;  yet  is  she  thy 
companion^  and  the  wife  of  thy  covenant.  Therefore  take 
heed  to  your  spirit,  and  let  none  deal  treacherously  with 
the  wife  of  his  youth,    (Mai.  ii.  14,  15.) 

It  will  be  safest,  but  I  hope  it  is  not  necessary,  to  add, 
that  an  unmarried  man  or  woman,  offending  with  the 
wife  or  husband  of  any  one,  being  no  less  guilty  of  adul- 
tery than  the  person  with  whom  the  offence  is  committed, 
is  consequently  an  accomplice  in  all  the  wickedness  and 
all  the  mischief  abovementioned ;  and  this  frequently 
with  aggravating  circumstances,  of  the  greatest  base- 
ness and  treacliery  and  ingratitude  and  cruelty,  that  can 
be  imagined.  Whatever  some  may  plead,  surely  none 
can  think  such  behaviour  defensible ;  and  most  surely 
they  will  not  find  it  so  :  for  marriage  is  honourable  in  all ; 
and  the  bed  undefiled  ;  but  whoremongers  and  adulterers 
God  will  judge. 

The  crime  of  adultery  being  so  great,  it  follows,  that 
all  improper  familiarities  which,  though  undesignedly, 

8 


90  SEYENTH  COMMANDMENT. 

may  lead  to  adultery,  and  all  imprudent  behaviour 
which  may  give  suspicion  of  it,  is  to  be  avoided  as  mat- 
ter of  consci43nce ;  that  all  groundless  jealousy  is  to  be 
checked  by  those  who  are  inclined  to  it,  and  discouraged 
by  others,  as  most  heinous  injustice;  and  that  every 
thing  should  be  carefully  observed  by  both  parties, 
which  may  endear  tliem  to  each  other.  No  persons 
therefore  should  ever  enter  into  the  marriage  bonds  with 
sucli  as  they  cannot  esteem  and  love  ;  and  all  persons 
who  have  entered  into  it,  should  use  all  means,  not  only 
to  preserve  esteem  and  love,  but  increase  it:  affectionate 
condescension  on  the  husband's  part,  cheerful  submis- 
sion on  the  wife's ;  mildness  and  tenderness,  prudence 
and  attention  to  their  common  interest  and  that  of  their 
joint  posterity,  on  both  parts.  It  is  usually,  in  a  great 
measure  at  least,  from  the  want  of  these  engaging  quali- 
ties in  one  or  the  other  that  falsehood  arises,  or  some 
other  evil,  of  a  tendency  to  produce  effects  equally 
grievous,  and  therefore  to  be  considered  as  equally  for- 
bidden. 

But  now,  from  the  mutual  fidelity  required  of  married 
persons,  1  proceed,  secondly,  to  the  chastity  and  modesty 
required  of  all  persons. 

Supposing  that  only  such  as  live  single  were  to  be 
guilty  with  each  other,  yet  hy  means  even  of  this  licen- 
tiousness, in  proportion  as  it  prevails,  the  regularity  and 
good  order  of  society  is  overturned,  the  credit  and  peace 
of  families  destroyed,  the  proper  disposal  of  young  peo- 
ple in  marriage  prevented,  the  due  education  of  children 
and  provision  for  them  neglected,  the  keenest  animosi- 
ties perpetually  excited,  and  the  most  shocking  murders 
frequently  committed,  of  the  parties  themselves,  their 
rivals,  or  innocent  babes  :  in  short,  every  enormity  fol- 
lows from  hence,  that  lawless  passion  can  introduce. 
For  all  sins  indeed,  but  especially  this,  lead  persons  on 


SEVENTH   COMMANDMENT,  91 

Lo  more  and  greater ;  to  all  manner  of  falsehood  to  se- 
cure their  success,  all  manner  of  dishonesty  to  provide 
for  the  expensiveness  of  these  courses,  all  manner  of 
barbarity  to  hide  the  shame  or  lighten  the  inconveniences 
of  tliem ;  till  thus  they  become  abandoned  to  every  crime, 
by  indulging  this  sinful  one. 

But  let  us  consider  the  fatal  effects  of  it  on  tlie  two 
sexes,  separately.  Women  that  lose  their  innocence, 
seldom  fail  of  being  soon  discovered ;  lose  their  good 
name  entirely  along  with  it,  and  are  marked  out  and 
given  up  at  once  to  almost  irrecoverable  infamy ;  and 
even  mere  suspicion  hath  in  some  measure,^  the  same  bad 
consequences  with  certain  pooof.  It  is,  doubtless,  ex- 
tremely unjust  to  work  up  mere  imprudences  into  gross 
transgressions ;  and  even  the  greatest  transgressors 
ought  to  be  treated  witli  all  possible  compassion,  when 
they  appear  trufy  penitent;  But  unless  they  appear  so, 
a  wide  distinction  between  them  and  others  ought  to  be 
made  :  and  they  who  contribute,  whether  designedly  or 
thoughtlessly,  to  place  good,  bad,  and  doubtful  charac- 
ters all  on  a  level,  do  most  prej)osterousIy  obscure  and 
debase  their  own  virtue  if  tliey  have  any ;  keep  guilt  in 
countenance,  and  defraud  right  conduct  of  the  peculiar 
esteem  which  belongs  to  it:  thus  injuring  at  once  the 
cause  of  religion  and  morals,  and  the  interests  of  society. 
But  besides  the  general  disregard,  of  which  vicious  wo- 
men will  experience  not  a  little,  even  in  places  and  times 
of  the  most  relaxed  ways  of  thinking,  they  have  a  sorer 
evil  to  expect ;  that  of  being,  sooner  or  later,  for  the  most 
part  very  soon,  cast  off  and  abandoned  with  contempt 
and  scorn,  by  their  seducers.  Or  even  should  they  have 
reparation  made  them  by  marriage,  this  doth  not  take 
away  the  sin  at  all,  and  the  disgrace  but  very  imperfect- 
ly; not  to  say,  that  it  still  leaves  them  peculiarly  ex- 
posed to  the  reproaches  and  the  jealousy  of  their  hus- 
bands  ever  after* 


0"Z  SEVENTH   COMMANDMENT. 

And  if  men  that  seduce  women,  are  not  looked  on  by 
the  world  with  so  much  abhorrence  as  women  that  arc 
seduced,  at  least  they  deserve  to  be  looked  on  with 
greater :  for  there  cannot  easily  be  more  exquisite 
wickedness,  than,  merely  for  gratifying  a  brutal  appe- 
tite or  idle  fancy,  to  change  all  the  prospects  which  a 
young  person  hath  of  being  happy  and  respected  through 
life,  into  guilt  and  dishonour  and  distress,  out  of  which 
too  probably  she  will  never  be  disentangled,  under  the 
false  and  treacherous  pretence  of  tender  regard.  If  we 
have  any  feeling  of  conscience  within  us,  we  must  feel 
this  to  be  most  unworthy  behaviour;  and  if  the  Ruler  of 
the  world  hath  any  attention  to  the  moral  character  of 
his  rational  creatures,  which  is  the  noblest  object  of  His 
attention  that  can  be  conceived.  He  must  show  it  on  such 
occasions  ;  and  therefore  may  be  believed,  when  He  saith 
He  will. 

But  supposing  men  not  to  corrupt  the  innocent,  but 
to  sin  with  such  alone  as  make  a  profession  of  sin ;  yet 
even  this  manner  of  breaking  the  law  of  God  hath  most 
dVeadful  consequences :  It  hinders  the  increase  of  a  na- 
tion in  general — It  leaves  the  few  children  that  proceed 
from  these  mixtures,  abandoned  to  misery,  uselessness, 
and  wickedness — It  turns  aside  l^ie  minds  of  persons 
from  beneficial  and  laudable  employments  to  mean  sen- 
sual pursuits — It  encourages  and  increases  the  most  dis- 
solute, and  in  every  sense,  abandbned  set  of  wretches 
in  the  world,  common  prostitutes,  to  their  own  misera- 
ble and  early  destruction,  and  that  of  multitudes  of  un» 
wary  youths,  xyho  would  else  have  escaped.  It  debases 
the  heart,  by  the  influence  of  such  vile  and  profligate 
company,  to  vile  and  profligate  ways  of  thinking  and 
acting:  It  sometimes  produces  quarrels  that  are  imme- 
diately fatal;  sometimes  friendships  that  are  equally  so, 
to  every  valuable  purpose  of  life.    It  leads  men  to  extra 


SEVENTH   COMMANDMENT.  y3 

ra.i^ance  and  profusion ;  grieves  all  that  wish  them  well ; 
distresses  those  who  are  to  support  them ;  and  drives 
them  to  the  most  criminal  methods  of  supporting  them- 
selves. It  tempts  men  to  excesses  and  irregularities  of 
every  kind  ;  wastes  their  health  and  strength ;  brings  on 
them  painful  and  opprobrious  diseases,  too  often  commu- 
nicated to  those  whom  they  afterwai*ds  marry  and  to 
their  miserable  posterity,  if  they  have  any  :  by  all  these 
mischiefs,  which  for  the  most  part  come  upon  them  in 
the  beginning  of  their  days,  the  remainder  of  them  is 
usually  made  either  sliort  or  tedioiiSr  perhaps  both. 
(^rfs(/.  ii.  1.")  With  great  wisdom  therefore  doth  Solo- 
mon exhort :  Remove  thij  way  from  the  strange  woman, 
and  come  not  nigk  the  door  of  her  house :  lest  thou  give 
thine  honour  unto  others,  and  thy  years  unto  the  cruel :  lest 
strangers  be  filled  with  thy  wealth,  and  thou  mourn  at  the 
last,  when  thy  flesh  and  thy  body  are  consumed,  and  say, 
how  have  1  hated  instruction^  and  my  heart  despised  re- 
proof; and  1  have  not  obeyed  the  voice  of  my  teachers. 
For  the  ways  of  man  are  before  the  eyes  of  the  Lord,  and 
he  pondereth  all  his  goings.  Ms  own  iniquities  shall  take 
the  wicked,  and  he  shall  be  holden  with  the  cords  of  his 
sinsi.    {Prov,  v.  8 — 13,  21,  22.) 

It  is  very  true,  the  sins  of  the  flesh  do  not  always  pro- 
duce all  the  bitter  fruits  which  I  have  mentioned;  but 
then  such  instances  of  them,  as  at  first  are  imagined  the 
safest,  frequently  prove  extremely  hurtful ;  or  however 
entice  persons  on  to  worse,  till  they  come  at  length  to 
the  most  flagrant  and  pernicious.  Very  few  who  trans- 
gress the  scripture-bounds,  ever  stop  at  those  lengths 
which  themselves,  when  they  set  out,^  thought  the  great- 
est that  were  defensible.  Liberties  taken  hy  men  before 
marriage,  incline  them  to  repeat  the  same  liberties  after 
marriage;  and  also  to  entertain  the  most  injurious  jea- 
lousies of  good  women,  grounded  on  tlie  knowledges 
8* 


94  SEVENTH   COMMANDMENT. 

which  they  have  formerly  had  of  bad  ones  :  Their  pas^ 
successes  embolden  and  excite  them  to  new  and  more- 
flaj^itious  attempts,  and  by  appetites  thus  indulged  and 
habits  contracted,  they  are  carried  on  perpetually  fur- 
ther and  further,  till  they  come  to  be  guilty,  and  some- 
times merely  for  the  sake  and  the  name  of  being  guilty, 
af  what  they  would  onc€  have  trembled  to  hear  pro- 
posed. 

Eut  supposing  th«y  keep  within  the  limits  of  what  they 
at  first  imagined  to  be  allowable;  is  imagination  (and 
reason,,  when  biassed  by  passions,  is  notliing  better)  the 
test  of  truth  ?  supposing  their  behaviour  could  be  harm- 
less otherwise,  is  not  the  example  dangerous  ?  will  or 
can  the  world  around  them  take  notice  of  all  the  pretend- 
ed peculiarities  that  distinguish  their  case  and  preserve 
it  from  being  a  sin,  while  other  crimes  to  which  at  first 
sight  it  is  very  like,  are  confessedly  .e:reat  ones  ?  or  will 
not  all,  who  hav*  bad  inclinations  or  unsettled  prin- 
ciples, take  shelter  under  their  practice,  and  either  de- 
spise their  refinements,  or  easily  invent  similar  ones  for 
their  own  use? 

But  further  yet :  if  it  be  argued,  that  offences  of  this 
nature  may  by  circumstances  be  rendered  excuseables,-. 
why  not  others  also  ?  why  may  not  robbery,  why  may 
not  murder  be  defended,  by  saying,  that  though  un- 
doubtedly in  general  they  are  ver3^  wr-ong,  yet  in  such 
and  such  particular  occurrences,  there  is  on  the  whole 
very  little  Iiurt,  or  none  at  all  done  by  them,  but  per- 
haps good  :  and  what  would  become  of  the  human  race, 
weresuch  pleas  admitted?  The  ends  of  government  can 
be  attained  by  no  other  than  by  plain,  determinate,  com- 
prehensive laws,,  to  be  steadily  observed  ;  and  no  one's- 
inclinations  or  fanciful  tlieories  are  to  decide,  when, 
tJiey  bind  and  wlien  not :  but  deviations  from  them  are? 
Criminal,  if  on  no  other  account,,  yet  because  they  are^ 


SETEXTH   COMMAXDMEXT.  95 

deviations :  though  difFerently  criminal  indeed  accord- 
ing to  their  different  degrees  :  thus  in  the  matter  before 
us,  what  approaches  !>earer  to  marriage  is,  ordinarily 
speaking,  so  far  less  blameable  than  what  is  more  dis- 
tant from  it :  but  nothing  can.  be  void  of  1)lame,  and  of 
great  blame,  that  breaks  the  ordinances  of  God  and 
man.  For  even  the  latter,  if  they  oblige  the  conscience 
in  any  case,  must  oblige  it  in  this,  where  public  and  pri- 
vate welfare  is  so  essentially  concerned  ;  and  as  to  the 
former,  though  sensual  irregularities  may  suit  very  well 
with  some  sorts  of  superstition,  yet  their  inconsistence 
with  any  thing  that  deserves  the  name  of  religion,  is 
confessed  in  effect  by  the  persons  guilty  of  them.  For 
if  some  few  do  hypocritically,  in  vain  hope  for  conceal- 
ment, keep  on  the  appearance  of  it,. yet  who  amongst 
them  can  preserve  the  reality  of  it  ?  offences  of  this  kind^^ 
how  plausibly  soever  palliated,  yet  being  committed 
against  known  prohibitions,  wear  out  of  the  mind  all 
reverence  to  God's  Commandments,  all  expectation  of- 
his  future  favour,  nay  the  very  desire  of  spiritual  hap- 
piness hereafter.  And  though  many  who  indulge  in  li- 
centiousness,,liave  notwithstanding  very  good  qualities  ^. 
yet,  would  they  review  their  hearts  and  lives,  they 
would  find  that  they  had  much  the  fewer  for  itj  and  that 
those  which  remain  are  often  made  useless,  often  endan^^ 
gered,  often  pservcrted  by  it.. 

But  the  sins  already  mentioned^  are  by  no-means  t\\o 
only  ones  to  be  avoided  in  consequence  of  this  Com- 
mandment: whatever  invites  to  them;  whatever  ap- 
proaches towards  them  ;  whatever  is  contrary  to  de- 
cency and  honour ;  whatever  taints  the  purity  of  the- 
mind,,  inflames  the  passions,  and  wears  off  the  impres- 
sions of  virtuous  shame  ;  all  immodesty  of  appearance, 
or  behaviour;  all  entertainments,  books,  pictures,  con- 
versations, tending  to  excite  or  excuse  the  indulgence  of 


96  SEVENTH  COMMANDMENT. 

irregular  desires,  are  in  their  proportion  prohibited  and 
criminal :  and  unless  we  prudently  guard  against  the 
smaller  offences  of  this  kind,  the  more  heinous  will  be 
too  likely  to  force  their  way  ;  as  our  Lord  very  strongly 
warns  us.  Fe  have  heard,  it  was  said  by  them  of  old  time<, 
Thou  shall  not  commit  adultery:  hut  I  say  unto  you,  that 
whosoever  looketh  on  a  woman  to  lust  after  her,  hath  com' 
mitted  adultery  with  her  already  in  his  heart.  And  al- 
though vicious  inclinations  were  never  to  go  further 
than  the  heart;  yet,  if»  instead  of  merely  intruding 
against  our  will,  they  a!*e  designedly  encouraged  to 
dwell  there,  they  corrupt  the  very  fountain  of  spiritual 
life,  and  none  but  the  pure  in  heart  shall  see  God. 

All  persons  tlierefore  should  be  very  careful  to  turn 
their  minds  fi'om  forbidden  objects,  to  fix  their  attention 
so  constantly  and  steadily  on  useful  and  conuTiendable 
employments  as  to  have  no  leisure  for  vices,  and  to 
govern  themselves  by  such  rules  of  temperance  and  pru- 
dence, that  every  sensual  appetite  may  be  kept  in  sub- 
jection to  the  dictates  of  reason  and  the  lawsof  religion  f 
always  remembering  that  Christianity,  both  delivers  to 
lis  the  strictest  precepts  of  holiness,  and  sets  before  us 
the  strongest  motives  to  it ;  our  peculiar  relation  to  a 
holy  God  and  Saviour ;  our  being  the  temples  of  the  holy 
Ghosts  ( I  Cor,  vi.  19.)  which  temple  if  any  man  defile,  him 
will  God  destroy  ;  (I  Cor,  iii.  17.)  our  being  pilgrims  and 
strangers  on  earth,  not  intended  to  have  our  portion 
here,  but  to  inherit  a  spiritual  happines  hereafter;  and 
every  one  that  hath  this  hope,  must  purify  himself,  even  as 
God  is  pure,  ( I  John  iii.  3.)  I  shall  conclude  therefore 
with  St.  jPaw^s  exhortation  :  Fornication  and  all  uncleaii- 
ness,  let  it  not  be  once  named  among  you,  as  becometh 
saints  ;  neither  fit  hiness,  nor  foolish  talking,  nor  jesting, 
which  are  not  convenient  :for  this  ye  know,  that  no  whoi-e- 
monger  nor  unclean  person,  hath  any  inheritance  in  the 


SFVENTH  COMMANDMENT.  97 

kingdom  of  Christ  and  of  God.  Let  no  man  deceive  you 
with  vain  words :  for  because  of  these  things  cometh  the 
wrath  of  God  2ipon  the  children  of  disobedience.  Be  not  ye 
therefore  partakers  with  them :  walk  as  children  of  lights, 
and  have  no  fellowship  ivith  the  unfruitful  wo^i^s^  of  dark- 
ness^ 


[     98      F 


THE  EIGHTH  COMMANDMENT. 

Thou  shall  not  steal 

Under  the  eighth  commandment,  is  comprehended  our 
duty  to  our  neighbour,  in  respect  to  his  worldly  sub- 
stancef  and  to  explain  it  distinctly,  I  shall  endeavour  to 
shoWy 

I.  Whut  it  forbids ;  and 

II.  What,  by  consequence,  it  requires. 

As  to  the  former,  Tlie  wickedness  of  mankind  hath 
invented  ways  to  commit  such  an  astonishing  variety  of 
sins  against  this  commandment,  that  it  is  impossible  to 
reckon  them  up,  and  dreadful  t<^  think  ofthem:but 
most,  if  not  all  of  them,  are  so  manifestly  sins,  that  the 
least  reflection  is  enough  to  make  any  one  sensible,  how 
much  he  is  bound  conscientiously  to  avoid  them,  and  he 
who  desires  to  preserve  himself  innocent,  easily  may. 

The  most  open  and  shameless  crime  of  this  sort,  is 
robbery;  taking  from  another  what  is  his,  by  force: 
which,  adding  violence  against  his  person  to  invasion 
of  his  property,  and  making  every  part  of  human  life 
unsafe,  is  a  complicated  transgression,  of  very  deep  guilt* 

The  next  degree  is  secret  theft :  privately  converting 
to  our  own  use  what  is  not  our  own.  To  do  this  in  mat- 
ters of  great  value,  is  confessedly  pernicious  wickedness ; 
and  though  it  were  only  in  what  may  seem  a  trifle,  yet 
every  man's  right  to  the  smallest  part  of  what  beh)ngs 
to  him,  is  the  same  as  to  tlie  largest,  and  he  ought  no 
more  to  be  wronged  of  one  than  of  the  other.  Besides, 
little  instances  of  dishonesty  cause  great  disquiet;  make 
the  suffferers  mistrustful  of  all  about  them^  sometimes 


EIGHTH   COMMAXDMENT.  99 

of  those  who  are  the  farthest  from  deserving  it ;  make 
them  apprehensive  continually  that  some  heavier  imjury 
will  follow;  and  indeed  almost  all  offeiKlers  begin  with 
slight  offences.  More  henious  ones  would  shock  them  at 
first:  but  if  they  once  allow  themselves  in  lesser  faults, 
they  go  on  without  reluctance,  by  degrees,  to  worse  and 
worse  till  at  last  they  scruple  nothing.  Always  therefore 
beware  of  small  sins  ;  and  always  remember,  what  I  have 
before  observed  to  you,  that  when  any  thing  is  commit- 
ted to  your  care  and  trust,  to  be  dishonest  in  that  is 
peculiarly  base. 

But  besides  what  every  body  calls  theft,  there  are 
many  practices  which  amount  indirectly  to  much  the 
.same  thing,  however  disguised  in  the  world  under  gen- 
tler names  :  thus,  in  the  way  of  trade  and  business,  if 
the  seller  puts  off  any  thing  for  better  than  it  is,  by 
false  assertions  or  deceitful  arts  :  if  he  takes  advantage 
of  the  buyer's  ignorance,  or  particular  necessities  or 
good  opinion  of  him,  to  insist  on  a  larger  price  for  it 
than  the  current  value ;  or  if  he  gives  less  in  quantity 
than  he  professes  or  is  understood  to  give  ;  the  frequency 
of  some  of  these  things  cannot  alter  the  nature  of  any  of 
them:  none  can  be  ignorant  that  they  ar«  wrong,  but 
such  as  are  wilfully  or  very  carelessly  ignorant :  and 
the  declaration  of  scripture  against  the  last  of  thein,  is 
extended  in  the  same  ])lace  to  every  one  of  the  rest : 
Thou  shall  not  have  in  thy  bag  divers  weights^  a  great  and 
a  small :  thou  shall  not  have  in  thine  house  divers  measures, 
a  great  and  a  small.  For  all  that  do  such  things,  and  all 
that  do  unrighteously,  are  an  abomination  unto  the  Lord 
thy  God,  {Dent.  xxv.  13-16) 

On  the  other  hand,  if  the  buyer  takes  advantage  of 
his  own  wealth  and  the  poverty  or  present  distresses  of 
the  seller,  to  beat  down  the  price  of  his  merchandise  be- 
yond reason ;  or  if  he  buys  up  the  whole  of  a  commodity. 


IQO  EICaiTH  COMMANDMENT. 

especially  if  it  be  a  necessary  one,  to  make  immoderate 
gain  of  it;  or  if  he  refuses  or  neglects  to  pay  for  what 
he  hath  bought,  or  delays  his  payments  beyond  the  time 
within  which,  by  agreement  or  the  known  course  of 
traffick  they  ought  to  be  made ;  all  such  behaviour  is 
downright  injustice  and  breach  of  God's  law.  For  the 
rule  is.  If  thou  sdlest  ought  unto  thy  neighbour^  or  buyest 
ought  of  thy  neighhour^s  hand,  ye  shall  not  oppress  one 
another,  {Lev,  xxv.  14.) 

Again :  borrowing  on  fraudulent  securities,  or  false 
representations  of  our  circumstances ;  or  without  inten- 
tion or  proper  care  afterwards  to  repay ;  preferring  the 
giatification  of  our  covetousness,  our  vanity,  our  volup- 
tuousness, our  indolence,  before  the  satisfyingof  our  just 
debts  :  all  this  is  palpable  wickedness  ;  and  just  as  bad 
is  that  of  demanding  exorbitant  interest  for  lending  to 
ignorant  or  thoughtless  persons,  or  to  extravagant  ones 
for  carrying  on  their  extravagance ;  or  to  necessitous 
ones,  whose  necessities  it  must  continually  increase,  and 
make  their  ruin  after  a  while  more  certain,  more  difficult 
to  retrieve,  and  more  hurtful  to  all  with  whom  they  are 
concerned.  Tlie  scripture  hath  particularly  forbidden  it 
in  the  last  case,  and  enjoined  a  very  difterent  sort  of  be- 
haviour: If  thy  brother  be  waxen  poor,  and  fallen  in  de- 
cay with  thee,  then  shall  thou  relieve  him  :  yea,  though  he 
be  a  stranger,  or  a  sojourner.  Thou  shall  not  give  him 
thy  money  upon  usury,  nor  lend  him  thy  victuals  for  in- 
crease; but  fear  thy  God,  that  thy  brother  may  dwell  with 
thee.  And  the  psalmist  hath  expressed  the  two  opposite 
characters  on  these  occasions,  very  briefly  and  clearly : 
The  wicked  borroweth,  and  payeth  not  again :  but  the 
righteous  showeth  mercy,  and  giveth. 

Another  crying  iniquity  is,  when  hired  servants,  la- 
bourers, or  workmen  of  any  sort,  are  ill  used  in  their 
ivages ;  whether  by  giving  them  too  little,  or,  which  is 


EIGHTH   COMMANDMENT,  101 

often  fall  as  bad,  deferring  it  too  long  :  the  word  of  God 
forbids  the  last  in  very  strong  terms  :  Thmi  shalt  not  de- 
fraud thy  neighbour,  neither  rob  him :  the  wages  oj  him 
that  is  hired  shall  not  abide  with  thee,  (meaning,  if  de- 
manded, or  wanted,)  all  night  until  the  morning:  Jit  his 
day  shalt  thou  give  him  his  hire,  neither  shall  the  sun  go 
down  upon  it;  for  for,  when,  J  he  is  poor,  and  setteth  his 
heart  upon  it,  lest  he  cry  against  thee  unto  the  Lord,  and 
it  be  sin  unto  thee*  {Lev.  xix.  IS. — Deut,xxiv,  15.)  JNay, 
the  son  of  Sirach  carries  it,  with  reason,  (as  I  observed 
to  you  on  the  sixth  Commandment)  further  still.  The 
bread  of  the  needy  is  their  life:  he  that  defraudeth  the  la- 
hour  er  of  his  hire,  is  a  blood-shedder. 

But  besides  all  these  instances  of  unrighteousness, 
there  are  many  more  that  are  frequent  in  all  kinds  of 
contracts.  Driving  bargains  tliat  we  know  are  too  hard ; 
or  insisting  rigidly  on  the  performance  of  them  after 
they  appear  to  be  so  :  making  no  abatements,  when  bad 
times,  or  unexpected  losses,  or  other  alterations  of  cir- 
cumstances call  for  them  :  not  inquiring  into  the  grounds 
of  complaints  when  there  is  a  likelihood  of  their  being 
just:  throwing  unreasonable  burdens  upon  others, 
merely  because  they  dare  not  refuse  them  :  keeping  them 
to  the  very  words  and  letter  of  an  agreement,  contrary 
to  the  equitable  intention  of  it :  or,  on  the  other  hand,  al- 
ledging  some  flaw  and  defect  in  the  form,  to  get  loose 
from  an  agi^eement  wliich  ought  to  have  been  strictly- 
observed  :  all  these  tilings  are  grievous  oppression,  and 
though  some  of  them  may  not  be  in  the  least  contrary  to 
law,  yet  they  are  utterly  irreconcileable  with  good  con- 
science. Human  laws  cannot  provide  for  all  cases,  and 
sometimes  the  vilest  iniquities  may  be  committed  under 
their  authority,  and  by  their  means. 

It  is  therefore  a  further  lamentable  breach  of  this 
Commandment,  when  one  person  puts  another  to  the 
9 


102  EIGHTH  COMMANDMENT. 

charge  and  hazard  of  law,  unjustly  or  needlessly ;  or 
in  ever  so  necessary  a  law-suit,  occasions  unnecessary 
expenses  and  contrives  unfair  delays :  in  short,  w^hen 
any  thin,g  is  done  by  either  party,  by  the  counsel  that 
plead  or  advise  in  the  cause,  or  by  the  judge  who  deter- 
mines it,  contrary  to  real  justice  and  equity. 

Indeed,  when  persons  by  any  means  whatever,  with- 
hold from  another  his  right;  either  keeping  him  ignorant 
of  it  or  forcing  him  to  unreasonable  C(>st  or  trouble  to  ob- 
tain it;  this,  in  its])roportion  is  the  same  kind  of  injury 
with  stealing  from  him.  To  see  the  rich  and  great,  in 
these  or  any  ways,  bear  hard  upon  the  poor,  is  very 
dreadful :  and  truly  it  is  little,  if  at  all  less  so,  when  the 
lower  sort  of  people  are  unmerciful,  as  they  are  but  too 
often,  one  to  another.  For,  as  Solomon  observes,  *S  poor 
man  that  oppresseth  the  poor,  is  like  a  sweeping  rain,  which 
leaveth  no  food :  but  if  it  ije  a  person  ever  so  wealthy  tliat 
is  wronged,  still  his  wealth  is  his  own,  and  no  one  can 
have  more  right  to  take  the  least  part  of  it  from  him 
without  his  consent,  than  to  rob  the  meanest  wretch  in 
the  world  ;  suppose  it  be  a  body  or  number  of  men ;  sup- 
pose it  to  be  the  government,  or  ihe  public,  that  is  cheated; 
be  it  of  more  or  less,  be  it  of  so  little  as  not  to  be  sensi- 
bly missed  ;  let  the  guilt  be  divided  among  ever  so  many ; 
let  the  practice  be  ever  so  ccimmon  ;  still  it  is  the  same 
crime,  however  it  may  vary  in  degrees  ;  and  tiie  rule  is 
without  exception,  that  no  man  go  beyond,  or  defraud  his 
brother  in  any  matter,  ( 1  Thess.  iv.  6.) 

It  surely  scarce  needs  to  be  added,  that  whatever  things 
it  is  unlawful  to  do,  it  is  also  unlawful  to  advise,  encou- 
rage, help  or  protect  others  in  doing  :  that  buying,  re- 
ceiving, or  concealing  stokn  goods,  knowing  them  to 
be  such,  is  becoming  a  partner  in  the  stealth  :  and  ;that 
being  any  way  a  patron,  assistant,  or  tool  of  injustice,  is 


EIGHTH   COMMANDMENT.  103 

510  less  evidently  wrong,  than  being  the  immediate  and 
principal  agent  in  it. 

And  as  the  irjjustice  of  all  these  things  is  very  plain, 
so  is  the  folly  of  them  :  common  robbers  and  thieves  are 
the  most  miserable  set  of  w retclies  upon  eaith  :  in  per- 
petual danger — perpetual  fi-ights  and  alarms — obliged 
to  support  their  spirits  by  continual  excesses,  wliich, 
after  tbe  gay  madness  of  a  few  hours,  depress  them  to 
the  most  painful  lowness  ;  confined  to  the  most  hateful 
and  hellish  society;  very  soon,  generally  speaking, 
betrayed  by  their  dearest  companions,  or  hunted  out  by 
vigilant  otticers ;  then  shut  up  in  horror,  condemned  to 
open  shame,  if  not  to  an  untimely  death  ;  and  the  more 
surely  undone  for  ever  in  the  next  life,  tbe  more  insen- 
sible they  are  of  their  sufferings  and  their  sins  in  this. 

Nor  do  they,  of  whose  guilt  the  law  can  take  little  or 
no  cognizance,  escape  a  heavy  and  blttei'  self-condenma- 
tion  from  time  to  time,  nor  usually  the  bad  opinion  of 
the  world;  which  last  alone  will  frequently  do  them 
more  harm,  than  any  unfair  prttctices  will  do  them  good. 
But  especially  this  holds  in  the  middle  and  lower,  which 
is  vastly  the  larger  part  of  mankind:  their  livelihood 
depends  chiefly  on  their  character,  and  their  character 
depends  on  their  honesty  :  this  would  make  amends  for 
many  other  defects  :  but  nothing  will  make  amends  for 
the  want  of  it.  Deceitful  craft  may  seem  perhaps  a 
shorter  method  of  gain,  than  uprightness  and  diligence; 
but  they  who  get  wickedly,  spend  for  the  most  part  fool- 
ishly, perhaps  wickedly  too ;  and  so  all  that  stays  by 
them  is  their  guilt :  or  let  them  be  ever  so  cunning,  and 
appear  fur  a  while  t«?  tiH-ive  ever  so  fast ;  yet  remember 
the  sayings  of  the  wise  king :  Jn  inheritance  may  be  got- 
ten fuiHtilij  at  the  beginning :  but  the  end  thereof  shall  not 
be  blessed.  T^-ensures  of  wickedness  projit  nothing :  but 
righteousness  detivereth  from  death.      Wealth  gotten  by 


lOi  EIGHTH  COMMANDMENT. 

ranittj,  shall  be  diminished,  hut  he  that  gathereth  hif 
labour  shall  increase.  Or,  should  the  prospei-ity  of 
persons  who  raise  themselves  by  ill  means,  last  as  long 
as  their  lives,  yet  their  lives  may  be  cut  sliort :  for  what 
the  prophet  threatens  often  comes  to  pass,  and  is  always 
to  be  feared ;  He  that  getteth  riches,  and  not  by  right,  shall 
leave  them  in  the  midst  of  his  days,  and  at  his  end  shall 
heafooL  But  should  his  days  on  earth  be  extended  to 
the  utmost ;  yet  the  sinner,  an  hundred  years  old,  shall 
be  accursed.  For  the  unrighteous  shall  not  inherit  the 
kingdom  of  God :  but  the  Lord  is  the  avenger  of  all  such. 

Let  every  one  therefore  consider  seriously,  in  the  first 
place,  wliat  this  commandment  forbids  and  abstain  from 
it:  though  he  fare  more  hard,  though  he  lay  up  less, 
though  he  be  despised  for  his  conscienciousness ;  pro- 
vided it  be  a  reasonable  one,  surely  it  is  well  worth  while 
to  bear  these  things,  rather  than  injure  our  fellow-crea- 
tures and  offend  our  Maker. 

But  let  us  now^  i)roceed  to  consider, 

Secondly,  What  the  commandment  before  us^  by 
i.onsequcnce,  requires,.    And, 

1.  It  requires  restitution  of  wliatever  we  have  at  any 
time,  unjustly  taken  or  detained.  For,  that  being  in 
right  not  our  own  but  another's,  keeping  it  is  continu- 
ing and  carrying  on  injustice,  therefore  the  prophet 
EzeJdel  makes  it  an  express  condition  of  forgiveness : 
If  the  wicked  restore  the  pledge,  and  give  again  that  he 
hath  robbed ;  then  he  shall  surely  live,  he  shall  not  die. 
^or  was  it  till  Zaccheus  had  engaged  to  restore  amply 
wliat  lie  had  extorted  from  any  one,  that  our  Saviour  de- 
clared, This  day  is  salvalion  COT"  ^- ^^^-?'n,i.-««t  Sr.  *Uor 


,"■;■;;'■  • 


to  think  of  raising  wealth  by  fraud  and  then  growing 
honest,  is  the  silliest  scheme  in  the  world :  for  till  we 
have  returned,  or  offered  to  return  as  far  as  we  can  all 
that  we  have  gotten  by  our  fraud,  we  are  not  honest. 


EIGHTH   COMMANDMENT.  105 

Nay,  suppose  we  have  spent  and  squandered  it,  still  we 
remain  debtors  for  it :  and  suppose  we  got  nothing,  sup- 
pose we  meant  to  get  nothing  by  any  w  icked  contri- 
vances in  which  we  have  been  concerned  ;  yet  if  we  have 
caused  another's  loss,  any  loss  for  which  money  is  a 
proper  compensation,  what  we  ought  never  to  have  done, 
we  ought  to  undo  as  soon  and  as  completely  as  we  are 
able,  however  we  straiten  ourselves  by  it  ,*  otherwise  we 
come  short  of  making  the  amends  which  may  justly  be 
expected  from  us ;  and  while  so  important  a  part  of  re- 
pentance is  wanting  to  demonstrate  the  sincerity  of  the 
rest,  we  cannot  hope  to  be  accepted  with  God. 

2.  This  commandment  also  requires  industry ;  with- 
out which,  the  generality  of  persons  cannot  maintain 
themselves  honestly ;  tlierefore  St.  Fuul  directs  :  Let  him 
that  stole,  steal  no  more  ;  but  rather  lethhn  (and  certainly, 
by  consequence,  every  one  else  that  needs)  labour,  work- 
ing  with  his  hands  the  thing  which  is  good.  And  each  of 
(hem  is  to  labour,  not  only  for  himself,  but  for  his  family 
also,  if  he  hath  one ;  both  for  their  present,  and  if  pos- 
sible, their  future  maintenance  in  case  of  sickness,  ac- 
cidents, or  old  age.  For  as  they  who  belong  to  him 
liave,  both  by  nature  and  by  law,  a  claim  to  support 
from  him,  if  they  need  it,  and  he  can  give  it,  neglecting  to 
make  due  provision  for  them  is  wronging  them;  and 
throwing  either  them  or  himself  upon  others,  when  he 
may  avoid  it,  or  might  have  avoided  it  by  proper  dili- 
gence, is  wronging  others :  for  which  reason  the  same 
apostle  commanded  likewise,  that  if  any  one  would  not 
work,  neither  should  he  eat. 

In  order  to  be  just  therefore,  be  industrious ;  and 
doubt  not  but  you  will  find  it,  after  a  while  at  least,  by 
much  the  most  comfortable  as  well  as  christian  way  of 
getting  a  livelihood.    It  is  a  way  that  no  one  ought  to 

think  beneath  him,  for  better  is  he  that  laboureth  and 

9# 


1&6  EIGHTH   COMMANDMENT. 

aboundeth  in  all  things^  than  he  that  boasteth  himself,  and 
wanteth  bread.  It  is  the  best  preservative  that  can  be, 
from  bad  company  and  bad  courses  ;  it  procures  the 
good  will  and  good  word  of  mankind  ;  it  exempts  per- 
sons from  the  contempt  and  reproach  of  which  those 
have  bitter  experience,  who  make  a  dependent  state 
their  choice.  Begging  is  sweet  in  the  mouth  of  the  shame- 
less ;  but  in  his  belly  there  shall  burn  afire.  Very  differ- 
ent from  this  is  the  case  of  the  industrious.  Their  minds 
are  at  ease;  their  bodies  are  usually  healthy  i  their  time 
is  employed  as  they  know  it  should  be  :  what  they  get 
they  enjoy  with  a  good  conscience,  and  it  wears  well; 
nor  do  only  the  fruits  of  their  labour  delight  them  ;  but 
even  labour  itself  becomes  pleasant  to  them; 

And  though  persons  of  higher  condition  are  not  bound 
to  work  with  their  hands,  yet  they  also  must  be  diligent 
in  other  ways,  in  the  business  of  their  offices  and  pro- 
fessions; or,  if  they  have  none,  yet  in  the  care  of  their 
families  and  affairs,  else  the  former  will  be  ill-governed, 
wicked,  and  miserable,  and  the  latter  soon  run  into  such 
disorder,  as  will  almost  force  them,  either  to  be  unjust  to 
their  creditors  and  those  for  whom  nature  binds  them  to 
provide ;  or  to  be  guilty  of  mean  and  dishonourable  ac- 
tions of  more  kinds  than  one,  to  avoid  these  and  other 
disagreeable  conseqiience*  of  their  supineness.  Besides^ 
as  the  upper  part  of  the  world  are  peculiarly  destined  by 
Providence  to  be  in  one  way  or  another  extensively  use- 
ful in  society  ;  such  of  them  as  are  not,  defraud  it  of  the 
service  they  owe  it,^  and  therefore  break  this  command- 
ment.   But 

3.  To  observe  it  well,  frugality  must  be  joined  with 
industry,  else  it  will  all  be  labour  in  vain  ;  for  unwise 
expensiveness  will  dissipate  whatever  the  utmost  dili- 
gence can  acquire  ;  but  if  idleness  be  added  to  extrava- 
gatice,  that  brings  on  quick  ruin;  and  if  intemperance 


EIGHTH  COMMANDMENTc  lOf 

and  debauchery  ^o  along  with  them,  the  case  is  ther^ 
come  to  its  extremity.  Every  one  therefore,  who  de- 
sires to  approve  himself  honest,  should  be  careful  to  live 
within  the  bounds  of  his  income,  so  as  to  have  something 
in  readiness  against  the  time  of  inability  and  unforeseen 
events:  but  they  who  have,  or  design  to  have  families, 
should  endeavour  to  live  a  good  deal  within  thos<?  bounds; 
and  whoever  spends  upon  himself,  or  throws  away  upon 
any  other  person  or  thing,  more  than  he  can  prudently 
afford,  (whatever  false  names  of  praise,  as  elegance,  ge- 
nerosity, good-nature,  may  be  given  to  this  indiscretion) 
will  be  led  before  he  is  aware,  to  distress  Iiimself,  per- 
haps many  more;  and  be  too  probably  driven  at  last  to 
3'epair  as  well  as  he  can,  by  wickedness,  the  breaches 
which  he  hath  made  by  folly. 

4.  This  commandment  requires  in  the  last  place,  that 
we  neither  deny  ourselves,  or  those  who  belong  to  us^ 
what  is  fit  for  our  and  their  station,  which  is  one  kind  of 
robbery;  nor  omit  to  relieve  the  poor  according  to  our 
ability,  w  hich  is  another  kind.  For  whatever  we  enjoy 
of  worldly  plenty  is  given  us  in  trust,  that  we  should 
take  our  own  share  with  moderation,  and  distribute  out 
the  remainder  with  liberality.  And  as  they,  wha  have 
but  little,  will,  most  or  all  of  them,  at  one  time  or  ano- 
ther, find  those  who  have  kss;  very  few,  if  any,  are  ex- 
empted from  giving  some  alms :  and  whoever  either 
penuriously  or  thoughtlessly  neglects  his  proper  share 
of  this  duty,  is  unjust  to  his  Maker  and  his  fellow  crea- 
tures too.  For  the  good  which  God  hath  placed  in  our 
hands  for  the  poor,  is  undoubtedly,  as  the  scripture  de- 
clares it,  their  due :  He  hath  given  them  no  right  to  seize 
it :  but  He  hath  bound  us  not  to  withhold  it  from  them 
{^Prov,  iii.  27.)- 

And  now,  having  finished  tlie  two  heads  proposed  I 
shall  only  add,  that  by  observing  these  directions  from 


108  EIGHTH    COMMANDMEKT. 

a  principle  of  christian  faith,  and  teaching  all  under  our 
care  to  observe  them  from  the  same ;  the  poor  in  this 
world  may  be  rich  towards  God^  and  the  rich  may  trea- 
sure up  in  store  for  themselves,  a  good  foundation  against 
the  lime  to  come,  which  will  enable  them  to  Iwij  hold  on 
eternal  life. 


109 


THE  NINTH  COMMANDMENT. 

Thou  shalt  not  bear  false  witness  against  thy  neighbour. 

The  ninth  commandment  is  connected  with  every  one 
of  the  four  which  precede  it :  for  neither  tlie  duties  of 
superiors  and  inferiors,  nor  those  amongst  equals  could 
he  tolerahly  practised,  neither  the  lives  of  men  nor  their 
happiness  in  the  nearest  relation  of  life,  nor  their  pos- 
sessions and  properties,  could  ever  he  secure,  if  they 
Avere  left  exposed  to  those  injuries  of  a  licentious  tongue^ 
which  are  here  prohibited.  This  commandment  there- 
fore was  intended,  partly  to  strengthen  the  foregoing 
ones,  and  partly  also  to  makeprovisionfor  every  per- 
son's just  character  on  its  own  account,  as  well  as  for 
the  sake  of  consequences ;  for,  independently  on  these, 
we  have  hy  nature  (and  with  reason)  a  great  concern 
ahout  our  reputations ;  and  therefore  the  precept,  thoiL' 
shalt  not  bear  false  witness  against  thy  neighbour^  is  in  all 
views,  of  much  importance. 

The  crime  at  w  hich  these  wortls  principally  and  most 
expressly  point,  is  giving  false  evidence  in  any  cause  or 
trial ;  and  as  in  such  cases,  evidence  hath  always  been 
given  upon  oath,  this  commandment  so  far  is  the  same 
with  the  third :  only  there,  perjury  is  forbidden  as  impi- 
ety against  God;  hero,  as  injurious  to  men.  Now  we 
nre  guilty  of  this  sin,^  if,  in  bearing  witness,  we  affirm 
that  we  know  or  believe  any  thing  which  we  do  not ;  or 
deny  that  we  know  or  believo  any  thing  which  we  do; 
or  either  affirm  or  deny  more  positively  than  we  have 
good  grounds :  nay,  if  we  only  stifle  by  our  silence,  any 
fact  which  is  material,  though  we  are  not  examined  par- 


110  NINTH  COMMANDMENT. 

ticularly  about  it;  still  when  we  have  sworn  in  general 
to  speak  the  whole  truth,  we  bear  false  w  itiiess  if  we 
designedly  avoid  it;  especially  aftei*  being  asked,  if  we 
are  able  to  say  any  tiling  besides  relative  to  the  point 
in  »juestion  ;  for  hiding  the  truth  may  as  totally  mislead 
those  who  are  to  judge,  as  telling  an  untiuth  :  indeed,  if 
by  any  means  whatever  we  disguise  the  real  state  of  the 
ease,  instead  of  relating  it  in  the  fait  est  and  plainest 
manner  that  we  can,  we  evidently  transgress  the  intent 
of  this  commandment;  and  by  doing  it,  the  good  name, 
the  property,  the  livelihood,  the  life  of  an  innocent  per- 
son may  be  taken  away  ;  the  advantages  of  society  de- 
feated, nay,  perverted  into  mischiefs,  and  the  very  bonds 
of  it  dissolved.  Therefore  the  rule  of  the  Mosaic  law 
is  ;  If  a  false  witness  rise  up  against  aiiyman,  and  testify 
against  his  brother  that  which  is  wrong  ;  then  shall  ye  da 
unto  him,  as  he  had  thought  to  do  unto  his  brother,  and 
thine  eye  shall  not  pity ^  With  us  indeed,  the  punishment 
extends  not  so  far.  But  however  mild  such  persons  may 
find  the  penalties  of  human  laws  to  be,  or  liow  artfully 
soever  they  may  evade  them  ;  God  hath  declared :  d 
false  witness  shall  not  be  unpunished :  and  he  that  speak-- 
eth  lies,  shall  not  escape. 

The  commandment  saith  only,  that  we  shall  not  bear- 
false  witness  against  our  neightmur;  but  in  effect  it 
binds  us  equally,  not  to  bear  false  witness  tor  him  :  for 
in  all  triaJs  of  property,  hearing  witness  for  one  party 
is  bearing  witness  against  the  other ;  and  in  all  trials 
for  crimes,  false  evidence  to  the  advantage  of  the  person 
accused,  is  to  the  disadvantage  and  ruin  of  rigrit  and 
truth,  of  public  safety  and  p^ace;  by  concealing  and  en- 
couraging what  «)ught  to  be  detected  and  punished. 

It  being  thus  criminal  to  bear  false  witness,  it  must 
be  criminal  also  to  draw  persons  into  the  commission  of 
so  great  a  sin,  by  gifts,  or  promises,  or  threatenings,. 


NINTH   COMMANDMENT,  111 

ar  any  other  method.  And  in  its  degree,  it  must  be 
criminal  to  bring  a  false  accusation  or  false  action, 
against  any  one;  or  to  make  any  sort  of  demand,  for 
which  there  is  no  reasonable  ground. 

Nay  further,  however  favourably  persons  are  apt  to 
think  of  the  defendant's  side,  yet  to  defend  ourselves 
against  justice,  or  even  to  deny  it  by  unfair  methods,  is 
very  wicked;  for  it  ought  to  take  place,  and  the  sooner 
the  better.  Still,  both  the  piofessors  of  the  law,  and 
othejs,  may  unquestionably  say  and  do  for  a  doubtful  or 
a  bad  cause,  wliatever  can  be  said  with  truth  or  done 
with  equity ;  for  otherw  ise  it  might  be  thought  still 
worse  tlian  it  is,  and  treated  worse  than  it  deserves.  But 
if  they  do  in  any  cause,  what  in  reason  ought  not  to  be 
done;  if  they  use  or  suggest  indirect  methods  of  defeat- 
ing the  intent  of  the  law ;  if  by  false  colours  and  glosses, 
by  terrifying  or  confounding  witnesses,  by  calumniating 
or  ridiculing  the  adverse  party,  they  endeavour  to  make 
justice  itself  an  instrument  for  patronizing  injustice; 
this  is  turning  judgment  into  galU  as  the  scripture  ex- 
presses it,  and  the  fruit  of  nghteousness  into  hemlock. 
(Jju^s  vi.'l2.) 

But  in  a  still  higher  degree  is  it  so,  if  judges  or  jury- 
men are  influenced  in  giving  their  sentence  or  verdict, 
by  interest,  relation,  friendship,  hatred,  compassion, 
party  ;  by  any  thing,  but  the  natui-e  of  the  case  as  it 
fairly  appears  to  them.  For  designedly  making  a  false 
determination,  is  completing  all  the  mischief  which 
bearing  false  witness  only  attempts  :  arid  in  a  ^ord,  who- 
evei-  any  way  promotes  what  is  wrong  orobstiucts  what 
is  right,  partakes  in  the  same  sin,  be  it  either  of  the  par- 
ties, their  evidences  or  agents  ;  be  it  the  highest  Magis- 
trate, or  the  lowest  ojfieer. 

But  ppisons  may  bi'eak  this  commandment,  not  only 
in  judicial  proceedings,  but  often  full  as  grievously  in 


112  NIXTH    COMMANDMENT. 

common  discourse,  by  raising,  spreading,  or  countenan- 
cing false  reports  against  others  ;  or  such  as  tiiey  have 
no  sufficient  cause  to  think  true;  which  is  the  case,  in 
part  at  least,  of  most  reports,  by  misrepresenting  their 
circumstances  in  the  world  to  their  prejudice ;  or  speak- 
ing without  foundation,  to  the  disadvange  of  their  per- 
sons, understandings,  accomplishments,  temper,  or  con- 
duct ;  whether  charging  them  with  faults  and  imperfec- 
tions which  do  not  belong  to  them ;  or  taking  from  them 
good  qualities  and  recommendations  which  do ;  aggra- 
A'ating  the  former  or  diminishing  the  latter ;  determining 
their  characters  from  a  single  bad  action  or  two";  fixing 
ill  names  on  things  which  are  really  virtuous  or  innocent 
in  them;  imputing  their  laudable  behaviour  to  blamea- 
ble  or  worthless  motives;  making  no  allowance  for  the 
depravity  or  weakness  of  human  nature,  strength  of 
temptation,  want  of  instruction,  wicked  insinuations, 
vicious  examples  :  and  in  all  these  ways  persons  may  be 
injured,  either  by  open  public  assertions,  or  more  dan- 
gerously perhaps,  by  secret  whispers,  which  they  have 
no  opportunity  of  contradicting.  The  scandal  may  be 
accompanied  with  strong  expressions  of  hoping  it  is  not 
true,  or  being  very  sorry  for  it ;  and  warm  declarations 
of  great  good  will  to  the  party  whom  it  concerns:  all 
which  may  serve  only  to  give  it  a  more  unsuspected 
credit;  Nay,  it  may  be  conveyed  very  effectually  in  dark 
hints,  expressive  gestures,  or  even  affected  silence ;  and 
these,  as  they  may  be  equally  mischievous,  are  not  less 
wicked  for  being  more  cowardly  and  more  artful  me- 
thods of  defamation. 

Further  yet;  speaking  or  intimating  things  to  any 
person's  disadvantage,  though  they  be  true,  is  seldom 
innocent;  for  it  usually  proceeds  from  bad  principles: 
revenge,  envy,  malice,  pride,  censoriousness ;  unfair 
zeal  for  some  private  or  party  interest ;  or  at  best,  from 


NINTH  COMMANDMENT.  1 1 S 

a  desire  of  appearing  to  know  more  than  others,  or  mere 
impertinent  fondness  for  talking.  Now  these  are  wretch- 
ed motives  for  publishing  what  will  be  hurtful  to  one  of 
our  brethren ;  sometimes  indeed,  bad  characters  and 
bad  actions  ought  to  be  known;  but  much  oftener  not,  or 
not  to  all  the  world,  or  not  by  our  means,  and  we  have 
need  to  be  very  careful  from  what  inducements  we  act  in 
such  a  case.  Sometimes  again  things  are  known  alrea- 
dy, or  soon  will  be  known,  let  us  be  ever  so  silent  about 
them ;  and  then,  to  be  sure,  we  are  at  more  liberty :  but 
«ven  then,  to  take  a  pleasure  in  relating  the  faults  of 
others  is  by  no  means  right :  and  to  reveal  them,  when 
they  can  be  hid,  unless  a  very  considerable  reason  re- 
quire it,  is  extremely  wrong. 

Indeed  we  should  be  cautious,  not  only  what  harm,  but 
what  good  we  say  of  others;  for  speaking  too  highly  of 
their  characters  or  circumstances,  or  praising  them  in 
finy  respect  beyond  truth,  is  bearing  false  witness  about 
them,  which  may  sometimes  turn  against  them,  and  may 
often  mislead  those  to  whom  we  exalt  them  thus,  and  pro- 
duce grievously  bad  consequences  of  many  kinds ;  but 
the  other  is  much  the  more  common,  and  usually  the 
more  hurtful  extreme. 

We  all  think  it  an  injury,  in  the  tenderest  part,  when 
bad  impressions  are  made  on  others  concerning  us  ;  and 
therefore  should  conscientiously  avoid  doing  the  same 
injury  to  others :  making  them  designedly,  without  a 
cause,  is  inexcusable  wickedness :  and  even  where  we 
intend  no  harm,  we  may  do  a  great  deal.  Whatever 
hurts  in  any  respect  the  reputation  of  persons,  always 
gives  them  great  pain,  and  often  doth  them  great  preju- 
dice, even  in  their  most  important  concerns,  for  indeed 
almost  ev^ry  thing  in  this  world  depends  on  character; 
and  when  once  that  hath  suffered  an  imputation,  for  the 
most  part,  neither  the  persons  calumniated,  be  they  ever 
10 


114  NINTH   COMMANDMENT. 

SO  innocent,  can  recover  it  completely  by  their  own  gH" 
dertours,  nor  the  persons  who  have  wronged  them,  be 
they  ever  so  desirous,  restore  it  fully  to  its  former  state : 
thou.<::h  certainly  they  who  rob  others  of  their  good  name, 
or  even  without  design  asperse  it,  are  full  as  much  bound 
to  make  restitution  for  that,  as  for  any  other  damage 
w  hich  they  cause.  But  were  they  not  to  hurt  at  >  all  the 
person  against  whom  they  speak,  still  they  hurt  them- 
selves, and  lessen  the  jiower  of  doing  good  in  the  world  : 
they  often  hurt  their  innocent  families  by  the  provoca- 
tions which  they  give  ;  they  grieve  their  friends  ;  they 
set  a  mischievous  example  in  society  ;  and  if  thev  pro- 
fess any  religion,  bring  a  dreadful  reproach  upon  it,  by 
a  temper  and  behaviour  so  justly  hateful  to  mankind. 

It  will  be  easily  understood,  that  next  to  the  raisers 
and  spreaders  of  ill  repoi-ts,  they  who  encourage  persons 
of  that  kind,  by  hearkening  to  them  with  pleasure,  and 
by  readiness  of  belief  in  what  they  say,  contradict  the 
intention  of  this  commandment.  Indeed  we  ought,  in- 
stead of  countenancing  scandal  and  detraction,  to  ex- 
press, in  all  proper  ways  our  dislike  of  it  :  show  the  un- 
certainty, the  improbability,  the  falsehood,  if  we  can,  of 
injurious  rumours  ;  oppose  the  divulging  even  ol  truths 
that  are  uncharitable ;  and  set  a  paitern  of  giving  every 
one  his  just  praise. 

It  must  now  be  observed  further,  that  thougli  undoubt- 
edly those  falsehoods  are  the  worst,  which  hurt  otiiers 
the  most  directly,  yet  falsehoods  in  general  are  hurtful 
and  wrong.  And  therefore  lying,  all  use  either  of  words 
or  actions  of  known  settled  import,  with  pur])ose  to  de- 
ceive, is  unlawful.  And  those  offences  of  this  kind  which 
may  seem  the  most  harmless,  have  yet  commonly  great 
evil  in  ihem.  Lying  destroys  the  very  end  of  speech, 
and  leads  us  into  perpetual  mistakes,  by  tiie  very  means 
\^hich  God  intended  should  lead  us  into  truth  :  It  puts 


mnth  commandment.  115 

ftn  end  to  all  the  pleasure,  all  the  benefit,  all  the  safety 
of  conversation  ;  nobody  can  know,  on  what  or  whom  ta 
depend  :  for  if  one  person  may  lie,  why  not  another  ? 
And  at  this  rate,  no  justice  can  be  done,  no  wickedness 
be  prevented  or  punished,  no  business  go  forward.  All 
these  mischiefs  will  equally  follow,  whether  untruth>s  be 
told  in  a  ,^ross  barefaced  manner,  or  disguised  under 
equivocations,  quibbles,  and  evasions.  The  sin  there- 
fore is  as  great  in  one  case  as  the  other.  And  it  is  so 
great  in  both,  that  no  sufficient  excuses  can  ever  be  made 
for  it  in  either,  though  several  are  often  pleaded. 

Many  persons  imagine,  that  when  they  have  commit- 
ted a  fault,  it  is  very  pardonable  ta  conceal  it  under  a 
lie ;  but  some  faults  ought  not  to  be  concealed  at  all ; 
and  none  by  this  method ;  which  is  committing  two,  in- 
stead of  one,  and  the  second,  not  uncommonly,  worse 
than  the  first  An  ingenuous  confession  will  be  likely,  in 
most  cases,  to  procure  an  easy  pardon  :  but  a  lie  is  a 
monstrous  aggravation  of  an  offence  ;  and  jTersisting  in 
a  lie  can  very  hardly  be  forgiven.  But  above  all,  if  any 
persons,  to  hide  what  they  have  done  amiss  tiiemselves, 
are  so  vile  as  to  throw  the  blame  or  tlie  suspicion  of  it 
upon  another,  this  is  the  lieigbt  of  wickedness;  and 
therefore  particularly  all  children  and  servants,  who  are 
chieSy  tempted  to  excuse  themselves  by  telling  false- 
hoods, ought  to  undergo  any  thing  rather  than  be  guilty 
of  such  a  sin:  and  on  the  other  hand,  all  parents,  mas- 
ters and  mistresses,  ought  to  beware  of  punishing  them 
too  severely  for  their  other  offerees,  lest  they  drive  them 
into  a  habit  of  this  terrible  one. 

Some  again  plead  for  making  free  with  truth,  that 
they  do  it  only  in  jest ;  but  these  jests  of  theirs  often 
occasion  great  uneasiness  and  disquiet,  and  sometimes 
other  very  seriously  bad  consequences  :  the  Scripture ; 
therefore ;  hath  passed  a  severe  ecnsure  upon  them,  As  a 


11&  NINTH  COMMANDMENT. 

madman,  who  casteth  Jire-brands,  arrows,  and  death; 
so  is  the  man  that  deceiveth  his  neighbour,  and  saith,  am 
I  not  in  sport?  (Prov,  xxvi.  19.  J  To  give  another  per- 
son vexation,  or  make  him  appear  contemptible,  though 
in  a  slight  instance,  is  by  no  means  innocent  sport ;  and 
l)esi(les,  to  speak  falsehood  on  any  occasion  is  a  danger- 
ous introduction  to  spreading  it  on  more,  if  not  all  occa- 
sions :  For  if  so  trifling  a  motive  as  a  jest  will  prevail 
on  us  to  violate  truth,  how  can  we  be  expected  to  with- 
stand more  weighty  temptations  ? 

However,  it  may  perhaps  at  the  least  be  thought,  that 
lying  to  prevent  mischief  and  do  good,  must  be  per- 
mitted. But  the  Scriptiire  expressly  forbids  us  to  do 
evil  that  good  may  come;  C^^^'  iii*  8. J  and  they  who 
allow  themselves  in  it,  will  usually  be  discovered  and 
lose  their  end  ;  or  if  not,  will  never  know  where  to  stop : 
they  will  be  enticed  by  degrees  to  think  every  thing 
good  that  serves  tlieir  turn,  let  others  think  it  ever  so 
had  :  those  others  again  will  think  themselves  authorized 
hy  such  examples  to  take  the  same  liberties ,  and  thus  all 
trust  and  probity  will  be  lost  among  men  ;  a  much  great- 
er evil,  than  any  good,  wliich  falsehood  may  do  now  and 
then,  will  ever  compensate. 

And  if  telling  lies,  even  from  tliese  plausible  induce- 
ments, be  so  bad  ;  what  must  it  be  when  they  proceed 
from  less  excusable  ones,  as  desire  of  promoting  our 
own  interest,  or  that  of  our  party  :  and  how  completely 
detestable,  when  we  are  prompted  to  them  by  malice 
or  undue  resentment,  or  any  other  totally  wicked  prin- 
ciple ! 

Nor  is  the  practice  less  imprudent  than  it  is  unlawful. 
Some  indeed  lie  to  raise  their  characters,  as  others  do  to 
gain  their  points  ;  hut  both  act  very  absurdly,  for  tliey 
miss  of  their  purpose  entirely  as  soon  as  they  are  found 
mit,  and  all  liars  are  found  out,  immediately  for  the 


NINTH  COMMANDMEIST.  HT 

most  part,  but  in  a  while  without  fail ;  and  after  that, 
every  body  despises  and  hates  them  :  even  when  they 
speak  truth,  nobody  knows  how  to  credit  them  ;  and  so, 
by  aiming  wickedly  at  sonte  little  advantage  for  the 
present,  tl»ey  put  themselves  foolishly  under  the  greatest 
disadvantage  in  the  world  ever  after.  The  Up  of  truth 
shall  be  established  for  ever :  bid  a  lying,  tangue  is  but  for 
a  moment.  {Frov,  xii.  19,  2^2.)  Beware  then  of  the  least 
beginning  of  a  practice  that  will  be  sure  to  e^dill :  for  if 
you  venture  uj)on  falsehood  at  all,  it  will  grow4ipon  you, 
and  entangle  you,  and  briag  yau  to  shame,  to  punish- 
ment, to  ruin.  And,  besides  what  you  will  suffer  by  it 
here,  your  portion,  unless  you  rej)ent  very  deeply  and 
amend  very  thoroughly,  will  be  with  the  father  of  lies 
hereafter ;  for  into  the  heavenly  Jerusalem  shall  in  no 
wise  enter  whosoever  worketh  ahomination,  or  maketh  a 
He.  Lying  lips  are  abomination  to  the  Lord;  but  they  that 
deal  truly  are  his  delight,  {Hev.  xxi.  27, — Prov,  xii. 
£2.) 

There  is  yet  another  sort  of  falsehood,  often  full  as 
bad  as  affirming  what  we  do  not  thii>k  :  I  mean,  pro- 
misi/.g  what  we  do  not  inteml,  or  what  we  neglect  after- 
wards to  perform,  so  soon  ar  so  fully  as  we  ought. 
Whoever  hath  promised  liath  made  himself  a  debtor ; 
and  unless  lie  be  punctual  in  his  payment  commits  an 
injustice,  wliich  in  many  cases  may  be  of  very  perni- 
cious consequence. 

>.ow  in  order  to  secure  this  great  point  of  speaking 
truth,  besides  consideriijg  carefully  and  frequently  the 
before-mentioned  evils  of  departing  from  it,  we  should 
be  attentive  also  to  moderate  the  quantity  of  our  dis- 
course, lest  we  fall  into  falsehood  unawares :  for  in  the 
muliitnde  of  words^  there  wanteth  not  sin  :  but  he  that  re- 
fraineth  his  lips  is  wise.  Persons  who  suffer  themselves 
to  run  on  heedlessly  in  talk,  just  as  their  present  Im- 

10* 


118  NINTH   COMMANDMENT. 

moiir  disposes  them,  or  the  present  company  will  be  beat 
pleased,  or  who  will  say  almost  any  thin,^,  rather  than 
nothing  ;  must  he  perpetually  transgressing  some  of  the 
duties  comprehended  under  this  Commandment,  which 
yet  are  of  the  utmost  importance  to  be  observed ;  for, 
with  respect  to  the  concerns  of  this  world.  He  that  loveth 
life*  and  would  see  good  days,  let  him  refrain  his  tongue 
from  eviU  and  his  lips,  that  they  speak  no  guile.  {Psalm, 
xxxiv.  12, 13.)  And  as  to  our  eternal  state  in  the  life  ta 
come,  If  any  man  seem  to  he  religioiiSfUnd  bridlethnot  his 
tongue,  that  man's  religion,  is  vain. 


[     119    1 


TENTH  COMMANDMENT. 

Thou  shall  not  covet  thy  neighbour's  hcnise,  thou  shall  not 
covet  thy  neighbour's  wife,  nor  his  servant,  nor  his 
maid,  nor  his  ox,  nor  his  ass,  nor  any;  thing  that  is 
his. 

We  are  now  come  to  the  tenth  and  last  command- 
ment, which  is  by  the  church  of  Rome  absurdly  divided 
into  two,  to  keep  up  the  number,  after  joining  tlie  first 
and  second  into  one,  contrary  to  ancient  authority 
Jewish  and  Christian.  How  the  mistake  was^originally 
made  is  hard  to  say  :  but  undoubtedly  they  i*etain  an^d 
defend  it  the  more  earnestly,  in  order  to  pass  over  the 
second  Commandment  as  only  part  of  the  firvSt,vvithout 
a  distinct  meaning  of  its  own ;  and  accordingly  many  of 
their  devotional  books  omit  it  entirely.  But  that  these 
two  ought  not  to  be  thus  joined  and  confounded,  I  have 
shown  yoU'  already  ;  and  that  this  now  before  us  ought 
not  to  be  divided,  is  extremely  evident ;  for  it  is  one 
single  prohibition  of  all  unjust  desires.  And  if  reckon- 
ing up  the  several  prohibited  objects  of  desire  makes  it 
more  than  one  commandment,>for  the  same  reason  it  will 
be  more  than  two,  for  there  are  six  things  forbidden  in 
general :  and  moreover,  if  this  be  two  Commandments, 
which  is  the  first  of  them  ?  for  in  Exodus  it  begins.  Thou 
shalt  not  covet  thy  neighbour's  house,  but  in  Deuterono- 
my, Thou  shalt  not  covet  thy  neighbour'' s  wife:  and  ac- 
cordingly, some  of  tlieir  books  of  devotion  make  the  for- 
mer, some  the  latter  of  these,  the  ninth.*    Surely  ihe 

1  Their  Manuel  Prayers  in  English,  172.5,  puts.  Thou  shalt  not  covet  thy 
neighbour's  ivifef  for  the  ninth.  But  in  tiie  office  of  the  virgin,  both  Latin 
and  English,  called  the  Primer,  1717,  Thou  shalt  not  covet  thy  Jiei^hboiir' r 
home,  is  the  ninth. 


120  TENTH   COMMAN^DMEjST. 

order  of  the  words  would  never  have  been  changed  thus 
in  Scripture,  had  there  been  two  commandments  in  tliera; 
but  being  one,  it  is  no  way  material  which  part  is 
named  first :  I  say  no  more  therefore  on  so  clear  a  point, 
but  proceed  to  explain  this  precept,  of  not  coveting  what 
is  onr  neighbour's. 

The  good  things  of  this  life  being  the  gifts  of  God  for 
which  all  are  to  be  thankful  to  him  ;  desiring,  with  due 
moderation  and  submission,  a  comfortable  share  of  them, 
is  very  natural  and  right :  wishing  that  our  share  were 
better,  is,  in  the  case  of  many  persons,  so  far  from  a  sin, 
that  endeavouring  diligently  to  make  it  better  is  part  of 
their  duty.  Wishing  it  were  equal  to  that  of  such  ano- 
ther, is  not  wisliing  ill  to  him,  but  only  well  to  ourselves,, 
and  seeking  to  obtain  what  belongs  to  another  may,  in 
proper  circumstances,  be  perfectly  innocent:  we  may 
really  have  occasion  for  it;  he  may  he  well  able  to  be- 
stow it;  or  lie  may  have  occasion  for  something  of  ours 
in  return,  and  on  these  mutual  wants  of  men  all  com- 
Bierce  and  trade  is  founded  ;  which  God,  without  ques- 
tion, designed  should  be  carried  on,  because  he  hath 
made  all  countries  abound  in  some  things,  and  left  them 
deficient  in  others. 

Not  every  sort  of  desires  therefore,  but  unfit  and  im- 
moderate  desires  only,  are  forbidden  by  the  words,  thoit 
shalt  not  covet.  And  these  are  such  as  follow :  first,  if 
our  rjeighbour  cannot  lawfully  part  with  his  property 
nor  we  lawfully  receive  it,  and  yet  we  want  to  have  it : 
one  instance  of  this  kind  is  expressed,  thou  shalt  not 
covet  thy  neighbour's  wife:  another  is,  if  we  want  a  per- 
son wlio  possesses  any  thing  in  ti'ust,  or  under  certain 
limitations,  to  give  or  sell  it  in  bieach  of  that  trust  or 
those  limitations;  or  if  he  can  part  with  it,  but  is  not 
willing,  and  we  entertain  thougfits  of  acquiring  it  by 
force  and  fraud,  or  of  being  revenged  on  him  for  his 


TENTH   COMMANDMENT.  121 

refusal,  this  is  also  highly  blameable;  for  why  should 
lie  not  be  left  quietly  in  possession  of  his  own?  indeed 
barely  pressing  and  iniportunini^  persons  contrary  ta 
their  interest,  or  even  their  inclination  only,  is  in  some 
deg-ree  wrong ,  for  it  is  one  way  of  extorting  things  from 
them,  or  however  of  giving  them  trouble  where  we  have 
no  right  to  give  it. 

But  though  we  keep  our  desires  ever  so  much  to^ our- 
selves, they  may  notwithstanding  be  very  sinful ;  and 
such  they  are  particularly,  if  tfiey  induce  us  to  envy 
others,  that  is,  to  be  uneasy  at  their  imagined  superior 
happiness,  to  wish  them  ill  or  take  pleasure  in  any  harm 
which  befalls  them ;  for  this  turn  of  mind  will  prompt  us 
to  do  them  ill,  if  we  can,  as  indeed  a  great  part  of  ihe 
mischief  that  is  done  in  the  world,  and  some  of  the  worst 
of  it,  arises  from  hence.  TVrath  is  cruel  and  anger 
is  outrageous ;  hut  who  is  able  to  stand  against  envy  ? 
{Frov.  xxvii.  4.)  Accordingly  we  find  it  Joined  in  the 
New  Testament,  with  strife,  railing,  variance,  sedition, 
murder,  confusion,  and  ererij  evil  work.  {Rom,  i.  29.  xiii. 
13.-1  Cor.  iii.  7.-2  Cor.  xii.  20.-Gal.  v.  20, 21.-1  Tim.  vi. 
4.-James  lii.  14,  16.)  But  were  it  to  produce  no  mischief 
to  our  neighbour,  yet  it  is  the  directly  opposite  disposition 
to  that  love  of  him,  which  is  the  second  great  precept  of 
Christ's  religion  ;  it  indeed  deserves,  in  some  respects, 
to  be  reckoned  the  worst  of  ill-natured  sins  :  the  re- 
vengeful man  pleads  for  himself  some  injury  attempted 
against  him  ;  but  the  envious  person  bears  unprovoked 
malice  to  those  who  have  done  him  neither  wrong  nor 
harm,  solely  because  he  fancies  them  to  be,  in  this  or  that 
instance,  very  Tiappy.  And  why  should  they  not,  if  they 
can,  as  he  certainly  would,  if  he  could  ?  for  the  prospe- 
rity of  bad  people,  it  must  be  confessed,  we  have  reason 
to  be  so  far  sorry,  as  they  are  likely  to  do  hurt  by  it^ 
but  to  desire  their  fall  rather  than  their  amendment 5  to 


12£  TENTH  COMMANDMENT. 

desire  what  may  be  grievous  to  any  persons,  not  from 
good  will  to  mankind  but  from  ill  will  to  them,-  to  wish 
anv  misfortune  even  to  our  competitors  and  rivals, 
merely  because  they  are  such;  or  because  they  have 
succeeded  and  ck  joy  what  we  aimed  at ;  is  extremely 
uncharitable  and  inhuman  :  it  is  a  temper  that  will 
give  us  perpetual  disquiet  in  this  >vorld,  for  there  will 
always  be  somebody  to  envy,)  and  bjing  a  heavy  sen- 
tence upon  us  in  the  next,  unless  we  repent  of  it  and 
subdue  it  first. 

But  though  our  selfish  desires  were  to  raise  in  us  no 
malignity  against  our  fellow-creatures;  yet  if  they 
tempt  us  to  murmur  against  our  Creator,  and  either  to 
speak  or  think  ill  of  tliat  distribution  of  things,  which 
His  providence  hath  made;  this  is  great  impiety  and 
rebellion  of  the  heart  against  God,  who  hatli  an  abso- 
lute right  to  dispose  of  the  work  of  his  hands  as  he 
pleases,  and  uses  it  always  both  with  justice  and  with 
goodness  to  us.  Were  we  innocent,  we  could  none  of 
us  demand  more  advantages  of  any  sort,  than  He 
thought  fit  to  give  us  :  but  as  we  are  guilty  wretches, 
far  from  having  a  claim  to  this  or  that  degree  of  hap- 
piness, we  are  e\ery  one  liable  to  severe  punishment : 
and  therefore,  with  the  man}  comforts  and  blessings 
which  we  have  now,  and  the  eternal  felicity  which, 
through  the  mercy  of  our  heavenly  Fatlier,  the  merits 
of  our  blessed  Redeemer,  and  the  grace  of  the  holy 
Spirit,  we  may,  if  we  will,  have  hereafter,  surely  we 
have  no  ground  to  complain  of  our  condition.  For  what 
if  things  be  unequally  divided  here?  we  may  be  certain 
the  disposer  of  them  hath  wise  reasons  for  it,  whether 
we  can  see  them  or  not,  and  may  be  as  ceitain,  that  un- 
less it  be  our  own  fault,  we  shall  be  no  loseis  by  it,  for 
all  things  work  together  for  good  to  them  that  love  God, 
{Roriu  viii.  20.)    Therefore^  how  little  soever  we  enjoy. 


TENTH   COMMA^-DMENT.  1^3 

we  have  cause  to  be  thankful  for  it:  and  how  much  so- 
ever we  suffer,  we  have  cause  to  be  resl.^ue<l,  nay  thank- 
ful too  even  for  that;  as  we  may  be  the  happier  in  this 
world  for  many  of  our  sufferiui^s,  and  shall,  if  we  bear 
them  as  we  ought,  be  improved  in  goodness  by  them  all, 
and  made  happier  to  eternity. 

But  further  yet :  though  we  may  not  be  conscious  of 
what  we  shall  study  to  liide  from  ourselves,  that  our  de- 
sires cari*y  us  either  to  behave  or  wisli  ill  to  our  neigh- 
hours  or  to  repine  against  God ;  still,  if  they  disturb  and 
agitate  our  minds  ;  if  we  are  eager  and  vehement  about 
the  objects  of  them,  we  are  not  arri\ed  at  the  state  in 
which  we  should  be  found  :  some  feeling  of  this  inward 
tumult,  especially  on  trying  occasions,  may  be  unavoid- 
able by  fallen  man,  and  more  of  it  natural  to  one  person 
than  another;  but  after  all,  it  is  voluntary  indulgence^ 
that  gives  our  appetites  and  passions  and  fancies,  the 
far  greater  share  of  their  dominion.  We  inflame  them 
when  else  they  would  be  moderate  :  we  affect  things  for 
which  we  have  really  no  liking,  merely  because  they  are 
fashionable :  we  create  imaginary  wants  to  ourselves, 
and  then  grow  as  earnest  for  what  we  might  do  perfect- 
ly well  without,  as  if  the  whole  of  oiir  felicity  consisted 
in  it :  this  is  a  \evy  immoral  state  of  mijid,  and  hurries 
persons,  almost  irresistibly,  into  as  immoral  a  course  of 
life.  In  proportion  as  worldly  inclinations  of  any  kind 
engage  the  heart,  tliey  exclude  from  it  social  affection, 
compassion,  generosity,  integrity ;  and  yet  more  effec- 
tually love  to  God,  and  attention  to  the  concerns  of  our 
future  state.  Nor  do  they  almost  ever  fail  to  make  us 
at  pi-esent  miserable  as  well  as  wicked  :  they  pi*ey  upon 
our  spirits,  torment  us  with  perpetual  self-dislike,  waste 
our  health,  sink  our  character,  drive  us  into  a  thousand 
foolish  actions  to  stratify  them  ;  and,  v  hen  all  is  done, 
can  never  be  gratified  so  as  to  give  us  any  lasting  saiis- 


124  TENTH   COMMANDMENT. 

faction.  First  we  shall  be  full  of  anxieties  and  fears  ; 
w  hen  we  have  got  over  these  and  obtained  our  wish,  we 
shall  quickly  find  it  conies  very  short  of  our  expectation : 
then  we  shall  be  cloyed  and  tired  and  wretchedly  lan- 
guid, till  some  new  cravings  set  us  on  work  to  as  little 
purpose  as  the  former  did,  or  till  we  are  wise  enough  to 
see,  that  such  pursuits  are  not  the  ways  to  happiness. 

But  supposing  persons  are  not  violent  in  pursuing  the 
imagined  good  tilings  of  this  world  ;  yet  if  they  be  de- 
jected and  grieved  that  no  more  of  them  have  fallen  to 
their  lot ;  if  they  mourn  over  the  inferiority  of  their  con- 
dition, and  live  in  a  perpetual  feeling  of  afiiiction  (be  it 
ever  so  calm)  on  that  account,  or  indeed  on  account  of 
any  cross  or  disadvantage  whatever,  belonging  to  the 
present  life:  this  also  is  a  degree,  though  the  lowest  and 
least,  yet  still  a  degree  of  inordinate  desire:  for  we  are 
not  grateful,  if,  instead  of  taking  our  portion  of  happi- 
ness here  with  cheerfulness  and  feeling  due  acknowedg- 
ments  for  it,  we  only  lament  that  it  is  not,  in  this  or  that 
respect  more  considerable ;  and  we  are  not  wise,  if  we 
embitter  it,  be  it  ever  so  small,  by  a  fruitless  sorrow,  in- 
stead of  making  the  best  of  it. 

These  then  being  the  excesses  which  this  command- 
ment forbids,  the  duty  which  of  course  it  requires  is, 
that  we  learn,  like  St.  Paul,  in  whatsoever  state  we  are, 
therewith  to  he  content.  This  virtue  every  body  practi- 
ses in  some  cases  ;  for  who  is  there  that  could  not  men- 
tion several  things  which  he  should  be  glad  to  have,  yet 
is  perfectly  well  satisfied  to  go  without  them  ?  and  would 
i?ve  but  strive  to  be  of  the  same  disposition  in  all  cases, 
the  self-enjoyment  that  we  should  reap  from  it  is  inex- 
pressible. The  worldly  condition  of  multitudes,  is  really 
qu  to  as  good  as  it  needs  to  be;  and  of  man}^^  others  (who 
do  not  think  so)  as  good  as  it  well  can  be:  now  for  such 
to  be  anxious  about  mending  it,  is  only  being  miserable 


TENTH  COMMANDMENT.  125 

for  nothing :  and  in  whatever  we  may  have  cause  to  wish 
our  circumstances  were  better,  moderate  wishes  will  be 
sufficient  to  excite  a  reasonable  industry,  to  improve 
them  as  far  as  we  can  ;  and  immoderate  eagerness  will 
give  us  no  assistance,  but  only  disquiet.  More  than  a 
few  consume  tliemselves  with  longing  for  what  indo- 
lence and  despondency  will  not  suffer  them  to  try,  if  they 
can  obtain.  The  desire  of  the  slothful  killeth  him  ;for  his 
hands  refuse  to  labmir.  And  sometimes,  on  the  contrary, 
the  precipitance  with  which  we  aim  at  a  favourite 
point,  is  the  very  reason  that  we  overshoot  the  mark 
and  miss  it. 

But  supposing  the  most  solicitous  were  always  the 
most  likely  to  gain  their  ends  ;  yet  this  likelihood  will 
be  often  crossed  both  by  delays  and  disappointments, 
which  to  impatient  tempers  will  be  exti-emely  grievous  ; 
and  the  saddest  disappointment  of  all  will  be,  that  they 
will  find  the  most  perfect  accomplishment  of  their  wishes, 
after  a  very  short  time,  to  be  little  or  no  increase  of 
their  happiness :  persons  uneasy  in  their  present  situa- 
tion, or  intent  on  some  darling  object,  imagine,  that 
could  they  but  succeed  in  such  a  pursuit,  or  had  they  but 
such  a  person's  good  fortune  or  accomplishments,  then 
they  should  be  perfectly  at  ease  and  lastingly  delighted  : 
but  they  utterly  mistake.  Every  enjoyment  palls  and 
deadens  quickly :  every  condition  hath  its  unseen  incon- 
veniences and  sufferings,  as  well  as  its  visible  advanta- 
ges ;  and  happiness  depends  scarcely  at  all  on  the  preem- 
inence commonly  admired ;  for  the  noble,  the  powerful, 
the  rich,  the  learned,  the  ingenious,  the  beautiful,  the 
gay,  the  voluptuous,  are  usually  to  the  full  as  far  from  it, 
and  by  turns  own  they  are,  as  any  of  the  wretches  whom 
they  severally  despise.  Indeed,  when  every  thing  is  tried 
round,  we  shall  experience  at  last  what  we  had  much 
better  see  at  first,  as  we  easily  may,  that  the  cheerful 
11 


126  TENTH    COMMANDMENT. 

tomposure  of  a  reasonable  and  religious,  and  therefore 
contented  mind,  is  the  only  solid  felicity  that  this  world 
iiffords  ;  the  great  blessing  of  heaven  here  below,  that 
will  enable  us  to  relish  the  rest  if  we  have  thein,  and  to 
be  satisfied  if  we  have  them  not.  What  Solomon  hath 
said  of  wealth,  he  found  to  be  equally  true  of  every 
thing  else  beneath  the  sun :  God  giveth  to  a  man  that  i& 
good  in  his  sight,  wisdom  and  knowledge  and  Joy  :  but  to 
the  sinner  he  giveth  travel,  to  gather  and  heap  up.' — This 
also  is  vanity 9  and  vexation  of  spirit. 

Contentment,  therefore,  being  the  gift  of  God,  we  should 
earnestly  pray  to  Him  for  it ;  and  in  order  to  become 
objects  of  his  favour,  we  should  frequently  and  thank- 
fully recollect  the  many  undeserved  comforts  of  our  con- 
dition, that  we  may  bear  the  afflictions  of  it  more  pa- 
tiently, reasoning  with  Job,  Shall  we  receive  good  at  the 
hands  of  God,  and  shall  we  not  receive  evil  ?  Nor  should 
we  fail  to  join  with  our  meditations  on  his  past  and  pre- 
sent mercies  the  firm  assurance,  which  both  his  attri- 
butes and  his  promises  furnish,  that  the  ^2ca\^lovingkind- 
ness  should  follow  us  all  the  days  of  our  life,  and  be  exerted, 
though  sometimes  for  our  correction  or  trial,  yet  always 
for  our  benefit;  and  so  as  to  make  our  lot  supportable  in 
every  variety  of  our  outward  circumstances.  Let  your 
conversation  therefore  be  without  covetousness  ;  and  be 
:onte7it  with  such  things  as  ye  have:  for  he  hath  said, I 
will  never  leave  thee  nor  forsake  thee.  Another  very  im- 
portant consideration,  necessary  to  be  often  brought  to 
mind  is,  that  the  season  both  for  enjoying  the  advantages 
and  bearing  the  inconveniences  of  life,  is  short:  but  the 
reward  of  enjoying  and  bearing  each,  as  we  ought,  is 
^^ternal  and  inconceivably  great. 

Together  with  these  reflections,  let  us  exercise  a  steady- 
care  to  check  every  faulty  inclination  in  its  earliest  rise ; 
^or  it  is  chiefly  indulging  them  at  first,  that  makes  them 


TENTH   COMMANDMENT.  127* 

SO  hard  to  conquer  afterwards  :  and  yet  we  shall  always 
find  the  bad  consequences  of  yielding,  to  outweigh  vastly 
the  trouble  of  resisting,  and  that  to  bring  our  desires, 
when  they  are  the  strongest,  down  to  our  condition,  is  a 
much  easier  work  than  to  raise  our  condition  to  our  de- 
sires, which  will  only  grow  the  more  ungovernable  the 
more  they  are  pampered.  Further;  whatever  share  we 
possess  of  worldly  plenty,  let  us  bestow  it  on  ourselves 
with  decent  moderation,  and  impart  of  it  to  others  with 
prudent  liberality  ;  for  thus  knowing  how  to  abound,  wd 
shall  know  the  better  how  to  suffer  need  if  providence 
calls  us  to  it ;  and  lastly,  instead  o^  setting  our  affections 
on  any  things  on  earth,  which  would  be  a  fatal  neglect 
of  the  great  end  that  we  are  made  for,  let  us  exalt  our 
views  to  that  blessed  place,  where  Godliness  with  con- 
tentment will  be  unspeakable  Gain  ;  and  they  who  have 
restrained  the  inferior  principles  of  their  nature  by  the 
rules  of  religion,  shall  have  the  highest  faculties  of  their 
souls  abundantly  satisfied  with  the  fatness  of  God^s  house, 
and  be  made  to  drink  of  the  river  of  his  -pleasures. 

Thus  then  you  see,  both  the  meaning  and  the  import- 
ance of  this'  last  command,  which  is  indeed  the  guard  and 
security  of  all  the  preceding  ones  :  for  our  actions  will 
never  be  right  habitually,  till  our  desires  are  so ;  or  if 
they  could,  our  Maker  demands  the  whole  man,  as  he 
surely  well  may,  nor,  till  that  is  devoted  to  him,  are  we 
meet  for  the  inheritance  of  the  saints  in  light. 

And  now,  both  the  first  and  the  second  table  of  the 
ten  commandments  having  been  explained  to  you,  it  only 
remains,  that  we  beg  of  God  sufficient  grace  to  keep 
them ;  earnestly  intreating  him  in  the  words  of  his 
church,  Lord,  have  mercy  upon  us,  and  xvrite  all  these 
thy  laws  in  our  hearts,  tve  beseech  thee^ 


r  1^9  ] 


ON  THK  SACRAMENTS. 

The  nature  and  number  of  the  Sacraments, 

The  far  greater  part  of  the  duties  which  we  owe  to 
God,  flow,  as  it  were  of  themselves,  from  His  nature 
and  attributes,  and  the  several  relations  to  him  in  which 
we  stand,  whether  made  known  to  us  by  reason  or  scrip- 
ture. Such  are  those  winch  have  been  hitherto  explain- 
ed to  you:  the  ten  commandments,  and  prayer  for  the 
grace  which  our  fallen  condition  requires,  in  order  to 
keep  them.  But  there  are  still  some  other  important 
precei)ts  peculiar  to  clji'istiunity,  and  dcrivini^  their 
whole  obli^^ation  fi-om  our  Saviours  institution  of  them, 
£oncernii\ij;  which  it  is  highly  requisite  that  our  cate- 
chism shmild  i^nstruct  us  before  it  concludes,  and  these 
are  the  two  sacraments. 

The  word  sacrament,  by  virtue  of  its  original  in  the 
Latin  tongue,  signifies  any  sacred  or  holy  thing  or  ac- 
tion ;  and  among  t!ie  heathens  was  particularly  applied 
to  denote,  sometimes  a  pledge  deposited  in  a  saci-ed 
place  ;*  sometimes  an  oath,  the  most  sacred  of  obliga- 
tions ;  and  especially  tliatoath  of  fidelity  which  the  sol- 
diery took  to  tlicir  gcnej'al.  In  scripture  it  is  not  used 
at  ail.  By  the  cai'ly  writers  of  the  western  church  it 
was  used  to  express  almost  any  thing  relating  to  our  holy 
religion  ;  at  least  any  thing  that  was  figurative,  and  sig- 
nified somewhat  further  than  at  first  sight  appeared. 
But  aCtei'wards  a  more  confined  use  of  the  word  prevail- 
ed by  degeecs  f  and  in  thatstrieter  sense, which  iiath  long 

*  Eden  Elcm.  JuT.Clv.  [).  238.     Gronov.  in  Vhvn.  R'.id.  5.  3.  21, 
11# 


130  THE    NATURE   AND    NUMBER 

been  the  common  one,  and  which  our  catechism  follows, 
the  nature  of  a  sacrament  comprehends  the  following 
particulars. 

1.  There  must  he  an  outward  and  visible  sign;  the 
solemn  application  of  some  bodily  and  sensihle  thing  or 
action,  to  a  meaning  and  purpose  which  in  its  own  nature 
it  hath  not  :  In  common  life,  we  have  many  other  signs 
to  express  our  meanings,  on  occasions  of  great  conse- 
quence, besides  words,  and  no  wonder  then,  if  in  religion 
we  hav«  some  of  the  same  kind. 

2.  In  a  sacrament,  the  outward  and  visible  sign  must 
denote  an  inward  and  spirit2ial  grace  given  unto  ns :  tliat 
is,  some  favour  freely  hestowed  on  u&  from  heaven,  hy 
which  our  inward  and  spiritual  condition,  the  state  of 
our  souls,  is  made  better.  Most  of  tlie  significative  ac- 
tions that  we  use  in  religion,  express  only  our  duty  ta 
God  :  tlius  kneeling  in  prayer  is  used,  to  show  our  reve- 
rence towards  Him  to  whom  we  pray  ;  And  signing  a 
child  with  the  cross  after  it  is  baptized,  declares  our  ob- 
ligation not  to  be  ashamed  of  the  cross  of  Christ.  But 
a  sacrament,  besides  expressing  on  our  part  duty  to  God, 
expresses  on  His  ])ai-t,  some  grace  or  favour  towards  us. 

3..  In  order  to  entitle  any  thing  to  the  name  of  saci'a- 
nicnt,  a  further  requisite  is,  that  it  be  ordained  by  Christ 
Jliinself.  We  may  indeed  uscj  on^the  foot  of  human  au- 
thority alone,  actions  that  set  forth  either  our  sense  of 
any  duiy^  or  oui*  belief  in  God's  grace;  for  it  is  cer- 
tainly as  lawful  to  express  a  good  meaning  by  any  other 
])ropcr  sign  as  by  words  :  but  then,  sucii  mai*ks  as  these, 
wiiicii  wc  commonly  call  ceremonies,  as  they  are  taken 
!ip  at  pleasure,  may  be  laid  aside  again  at  pleasure,  and 
ought  to  be  laid  as-lile  whenever  they  giH)w  too  numerous, 
or  abuses  are  made  of  them  which  cannot  easily  be  re- 
lormcd,  and  this  hath  frequently  been  the  case:  but  sa- 
rnunents  arc  of  perpetual  obligation,  for  they  stand  on 


OF  THE    SACRAME.YTS.  XSl 

the  authority  of  Christ,  who  hath  certainly  appointed 
nothing  to  be  forever  observed  in  His^church,  but  what 
He  saw  would  be  for  ever  usefuL  Nor  doth  every  ap- 
pointment of  Christ,  though  it  be  of  perpetual  obligation, 
deserve  the  name  of  a  saeranient;  but  tliose,  and  no 
other,  which  are, 

4.  Not  only  signs  of  gi'ace,  but  means  also,  whereby  xve 
receive  the  same  r  None  but  our  blessed  Lord  could  ap- 
point such  means;  and  wiiich  of  his  ordinances  should  be 
such  and  which  not,  noi>e  but  Himself  could  determine. 
From  His  word  therefore  we  are  to  learn  it,*  and  th^^ 
as  we  hope  to  attain  the  end,  we  must  use  the  means. 
But  when  it  is  said,  that  the  sacraments  are  means  of 
grace,  we  are  not  to  understaiKl,  either  that  the  perform- 
ance of  the  mere  outward  action  doth,  by  its  own  vir- 
tue produce  a  spiritual  effect  in  us ;  or  that  God  liath  an- 
nexed any  such  effect  to  that  alone ;  but  that  He  will 
accompany  the  action  with  his  blessijig,  provided  it  be 
done  as  it  ought;  with  tlwse  qualifications  which  He 
recpiires :  And  therefore,  unless  we  fulfil  the  condition^ 
we  must  not  expect  the  benefit. 

Further;  calling  the  sacraments  means  of  grace,  doth 
not  signify  them  to  be  means  by  which  we  merit  grace , 
for  nothing  but  the  sufferings  of  our  blessed  Saviour  can 
do  that  for  us,  bo^t  means  by  which  what  He  hath  merit- 
ed is  conveyed  to  us. 

Nor  yet  are  they  the  only  means  of  conveying  grace  ; 
for  reading  and  heading  and  meditating  upon  the  Word 
of  God,  are  part  of  the  tilings,  w  hich  He  hath  appointed 
for  this  end;  and  prayer  is  another  part,  accompanied 
with  an  express  promise,  that  if  WQUsk^ve  shall  receive; 
but  these,  not  being  such  actions  as  figure  out  and  repre- 
sent the  benefits  which  they  derive  to  us,  though  tliey 
are  means  of  grace,  are  not  signs  of  it;  and  therefore  do 
not  come  under  the  notion  of  sacraments.    But 


132  THE   NATUfiE    AND   NUMBER 

5.  A  sacrament  is  not  only  a  si,^n  or  representation 
of  some  heavenly  favour,  and  a  means  whereby  we  re- 
ceive it,  but  also  a  pledge  to  assure  us  thereof:  Not  that 
any  thing'  can  ,^ive  us  a  greater  assurance,  in  point  of 
reason,  of  any  blessing  from  God,  than  his  bare  promise 
can  do :  but  that  such  observances  apj)ointed  in  token  of 
his  promises,  affect  our  imaginations  with  a  stronger 
sense  of  them,  and  make  a  deeper  and  more  lasting,  and 
thei-efore  more  useful  impression  on  our  minds.  For  this 
cause,  in  all  nations  of  the  world  representations  by  ac- 
^ns  have  ever  been  used  as  well  as  words,  upon  solemn 
occasion*,  especially  upon  entering  into  and  renewing 
treaties  and  covenants  with  each  other,  and  therefore, 
in  condeseention  to  a  practice  which,  being  so  universal 
among  men,  appears  to  be  founded  in  the  nature  of  man, 
God  hath  graciously  added  to  His  covenant  also  the  so- 
lemnity of  certain  outward  instructive  pei-formances,  by 
which  he  declares  to  us,  that  as  surely  as  our  bodies  are 
washed  by  water  and  nourished  by  bread  broken,  and 
wine  poured  forth  and  received,  so  surely  are  our  souls 
purified  from  sin  by  the  baptism   of  repentance,  and 
strengthened  in  all  goodness,  by  partaking  of  that  mer- 
cy which  the  wou)nding  of  the  body  of  Christ  and  the 
shedding  of  his  blood  hath  obtained  for  us.     And  thus 
these  religious  actions,  so  far  as  they  are  performed  by 
God's  minister  in  pursuance  of  his  appointment,  are  art 
earnest  and  pledge  on  his  part,  wiiich  (as  1  observed  to 
you)  was  one  ancient  signification  of  the  word  sacra- 
ment ;  and  so  far  as  we  join  in  them  they  are  an  obiiga^ 
tion,  binding  like  an  oath  on  tuir  part,  as  shall  be  liei'e- 
after  shown  you,  which  was  the  other  primitive  meaning 
of  the  word. 

Having  thus  explained  to  you  the  description  of  a  sa- 
crament gi\en  in  the  catechism,  let  us  now  consider 
what  tilings  we  have  in  our  religion  that  answer  to  it : 


^F  THE   SACKAMENTS.  ISS 

for  the  Papists  reckon  no  less  than  seven  sacraments; 
find  tlioup;h  this  number  was  not  named  for  above  1000 
years  after  Christ,  nor  fixed  by  the  authority  of  even 
their  own  church  till  200  years  ago,  that  is,  since  the 
reformation  ;  yet  now  they  accuse  us  for  not  agreeing 
with  them  in  it,  but  acknowledging  only  two. 

The  first  of  their  five  is  confirmation.  And  if  this  be 
a  sacrament,  we  administer  it  as  well  as  they,  intleed 
much  more  agreeably  to  the  original  practice,  and  are 
therefore  entitled,  at  least,  to  tlie  same  benefit  from  it. 
But  though  Christ  did  indeed  put  his  hands  on  children 
and  bless  them,  yet  we  do  not  read  that  He  appointed 
this  particular  ceremony  for  a  means  of  conveying 
grace ;  and  though  the  apostles  did  use  it  after  Him,  as 
others  had  done  before  Him,  yet  there  is  no  foundation 
to  ascribe  any  separate  efficacy  to  the  laying  on  of 
hands,  as  distinct  from  the  prayers  that  accompany  it ; 
or  to  look  upon  the  whole  of  confirmation,  as  any  thing 
else  than  a  solemn  manner  of  persons  Inking  upon  them- 
selves their  baptismal  vow,  followed  by  the  solemn  ad- 
dresses of  the  bishop  and  the  congregation  that  they  may 
ever  keep  it ;  in  which  addresses,  laying  on  of  hands  is 
used,  partly  as  a  mark  of  good  will  to  the  person  for 
whom  the  prayers  are  offered  up,  and  partly  also  as  a 
sign  that  the  fatherly  hand  of  God  is  over  all  who  under- 
take to  serve  him,  yet  without  any  claim  of  conveying 
His  grace  particularly  by  it,  but  only  with  intention  of 
praying  for  His  grace  along  with  it:  which  prayers 
however  we  have  so  just  ground  to  hope  he  will  hear, 
that  they  who  neglect  this  ordinance,  though  not  a  sa- 
crament, are  greatly  wanting  both  to  their  interest  and 
their  duty. 

Another  sacrament  of  the  church  of  Rome  is  penance, 
which  they  make  to  consist  of  particular  confession  to 
the  priest  of  ew^ry  deadly  sin,  particular  absolutioB 


154  THE   NATURE    AND   NUMBER 

from  him,  and  such  acts  of  devotion,  mortification,  or 
charity  as  he  shall  think  fit  to  enjoin.  But  no  one  part 
of  this  being  required  in  scripture,  much  less  any  out- 
ward sign  of  it  appointed,  or  any  inward  grace  annexed 
to  it,  there  is  nothing  in  the  vshole  that  hath  any  ap- 
pearance of  a  sacrament,  but  too  much  suspicion  of  a 
contrivance  to  gain  an  undue  influence  and  power. 

A  third  sacrament  of  theirs  is,  extreme  unction  :  but 
their  plea  for  it  is  no  more  than  this :  St.  James,  at  a 
time  when  miraculous  gifts  were  common,  directed  the 
elders  of  the  church,  who  usually  had  those  gifts,  to  anoint 
the  sick  with  oil,  [James  v.  14,  15.)  as  we  read  the  dis- 
ciples did  v^hilst  our  Saviour  was  on  earth,  (Jl/ar/c  vi, 
13.)  in  order  to  obtain  by  the  prayer  of  faith ,  (that /ai//i 
which  could  remove  mountains)  the  lecovery,  if  God 
saw  fit,  of  their  bodily  health,  and  the  forgiveness  of 
those  sins  for  which  their  disease  w  as  inflicted,  if  they  had 
committed  any  such.  And  upon  this,  the  church  of  R(nne, 
now  aii  such  inirnaiious  gifts  have  ceased,  continues 
notwithstanding,  to  anoint  the  sick  for  a  quite  different 
purpose:  not  at  all  for  the  recovery  of  their  health,  for 
they  do  not  use  it  till  they  think  them  very  nearly,  if  not 
quite,  past  recovery ;  nor  indeed  for  the  pardon  of  their 
sins ;  fa-  these,  they  say  are  pardoned  upon  confession, 
which  commonly  is  made  before  it;  but  chiefly,  as  them- 
selves own,  to  procure  composedness  and  courage  in  the 
hour  of  death  :  a  purpose  not  only  unmentioned  by  St, 
James,  but  inconsistent  with  the  pui'pose  of  recovery, 
which  he  doth  mention,  and  very  often  impossible  to  be 
attained :  for  they  fi-equently  anoint  persons  after  they 
have  become  entirely  senseless,  and  yet,  in  spite  of  all 
these  things,  they  will  needs  have  this  practice  owned 
for  a  sacrament,  which  indeed  is  now,  as  they  manage 
it,  a  mere  piece  of  superstition. 

Another  thing  which  they  esteenj  »  christian  sacra- 


OF  THE   SACRAMENTS.  135 

ment,  is  matrimony :  though  it  was  ordained,  not  by 
Christ,  but  long  before  His  appearance  on  earth,  in  the 
time  of  man's  innocency,  and  hath  no  outward  si.ern  ap- 
pointed in  it,  as  a  means  and  pledge  of  inward  grace. 
But  the  whole  matter  is,  that  they  have  happened  most 
ridiculously  to  mistake  their  own  latin  translation  of  the 
New  Testament,  where  St.  Faul,  having  compared  the 
union  between  the  first  married  pair,  Mam  and  Eve,  to 
that  between  Christ,  the  second  Mam,  and  his  spouse  the 
church  ;  and  having  said  that  this  is  a  great  mystery  ;  a 
figure,  or  comparison,  not  fully  and  commonly  under- 
stood ;  the  old  interpreter,  whose  version  they  use,  for 
mystery  hath  \n\t  sacrament ;  which  in  his  days,  as  Isaid 
before,  signified  any  thing  in  religion  that  carried  a  hid- 
den meaning,  and  they  have  understood  him  of  what  we 
now  call  a  sacrament,  whereas,  if  every  thing  that  once 
had  that  name  in  the  larger  sense  of  the  word,  were  at 
present  to  have  it  in  the  stricter  sense,  tliere  would  be 
an  hundred  sacraments,  instead  of  the  se\  en,  which  they 
pretend  there  are. 

The  fifth  and  last  thing,  wiiich  they  wrongly  insist 
on  our  honouring  with  this  title,  is  holy  orders  :  but  as 
there  are  three  orders  in  the  church,  bishops,  priests, 
and  deacons,  here  would  be  three  sacraments  if  there 
were  any,  but  indeed  there  is  none :  for  the  laying  on  of 
hands  in  ordination,  is  neither  appointed  nor  used  to 
convey  or  signify  any  spiritual  grace,  but  only  to  confer 
a  right  of  executing  such  an  office  in  the  church  of  Christ. 
And  though  prayers  for  God's  grace  and  blessing  on  the 
person  ordained,  are  indeed  very  justly  and  usefully 
added,  and  will  certainly  be  heard  unless  the  person  be 
unworthy,  yet  these  prayers  on  this  occasion,  no  more 
make  what  is  done  a  sacrament,  than  any  other  prayers 
for  God's  grace  on  any  other  occasion. 

However,  as  1  hav  e  already  said  of  confirmation,  so 


136  THE   XATURE   AND  NUMBER  &C. 

I  say  now  of  orders  and  marriage,  if  they  were  sacra- 
ments, they  would  be  as  much  so  to  us  as  to  the  Roman- 
ists, whether  we  called  them  sacraments  or  not :  and  if 
we  used  the  name  ever  so  erroneously,  indeed  if  we 
never  used  it  at  all,  as  the  Scripture  hath  never  used  it, 
that  could  do  us  no  harm,  provided,  under  any  name, 
Xve  believe  but  the  tliin.^s  which  Christ  hath  tau^^ht,  and 
do  but  the  things  which  he  hath  commanded  :  for  on  this, 
and  this  alone,  depends  our  acceptance  and  eternal  sal- 
vation. 


f     IS7    3 


ON  THE  SACRAMENTS. 

On  Baptism, 

Having  already  explained  to  you  the  nature  of  a  sa- 
crament, and  shown  you  that  five  of  the  seven  things 
which  the  church  of  Rome  calls  by  that  name,  are  not 
entitled  to  it;  there  remain  only  two  that  are  truly  such, 
and  these  two  are  plainly  sufficient :  one  for  our  entrance 
into  the  Christian  covenant ;  the  other,  during  our  whole 
continuance  in  it ;  Baptism  and  the  Supper  of  the  Lord. 
However,  as  the  word  sacrament  is  not  a  Scripture  one, 
and  hath  at  different  times  been  differently  understood, 
our  Catechism  doth  not  require  it  to  be  said  absolutely, 
that  the  sacraments  ai'e  two  ordy,  but  two  only  as  neces- 
sary to  salvation:  leaving  persons  at  liberty  to  com- 
prehend more  things  under  the  name,  if  they  please, 
provided  they  insist  not  on  the  necessity  of  them,  and  of 
dignifying  them  with  this  title  :  and  even  these  two,  our 
church  very  charitably  teaches  us  not  to  look  upon  as 
indispensably,  but  as  generally  necessary  ;  out  of  which 
general  necessity,  we  are  to  except  those  particular 
cases  where  believers  in  Christ,  either  have  not  the 
ineans  of  performing  their  duty  in  respect  to  the  sacra- 
ments, or  are  innocently  ignorant  of  it,  or  even  excusa- 
bly mistaken  about  it. 

In  explaining  the  Sacrament  of  Baptism,  I  shall  speak 
first  of  the  outward  and  visible  sign,  then  of  the  inward 
and  spiritual  grace. 

As  to  the  former:  Baptism  being  intended  for  the 
sign  and  means  of  our  purification  from  sin  ;  water,  the 
proper  element  for  purifying  and  cleansing,  is  appointed 
12 


138  ON  BAPTISM. 

to  be  used  in  it :  there  is  indeed  a  sect,  sprung  up  amongst 
us  within  a  little  more  than  a  hundred  years,  that  deny 
this  appointment,  and  make  the  Christian  Baptism  sig- 
nify only  the  pouring  out  of  the  gift  of  the  Holy  Ghost 
upon  a  person  ;  but  our  Saviour  expressly  requires  that 
we  be  born  of  water  as  well  as  of  the  spirit^  to  enter  into 
the  kingdom  of  God,  ( Jo/m  iii.  5.)  And  not  only  Jb/m 
hi^iov^vimw^v  baptised  with  water,  but  his  disciples  also, 
by  his  direction,  baptized  in  the  same  manner,  even  more 
than  John:  {John  iv.  1,2.)  when  therefore  he  bade  them 
afterwards  teach  all  nations,  baptizing  them,  {Matt,  xviii. 
19.)  what  baptism  could  they  undeistand,  but  that  in 
which  he  had  employed  them  before  ?  and  accordingly, 
we  find  they  did  understand  that :  Philip,  we  read,  bap- 
tized the  Samaritans,  not  with  the  Holy  Ghost,  for  the 
apostles  went  down  some  time  after  to  do  that  them- 
selves, {JctsYuL  12.  14,  &c.)  but  with  water  undoubt- 
edly, as  we  find  in  the  same  chapter,  he  did  the  eunuch, 
where  the  words  are.  Here  is  water:  what  doth  hinder 
me  to  be  baptized  ?  And  they  went  down  to  the  water, 
and  he  baptized  him.  Again,  after  Cornelius  and  liis 
friends,  had  received  the  Holy  Ghost,  and  so  were  alrea- 
dy baptized  in  that  sense,  Feter  asks.  Can  any  man/or- 
hid  water  that  these  should  not  be  bajitized,  which  have 
received  the  Holy  Ghost  as  well  as  we?  {Mts  x.  4.  j  when 
therefore  John  says,  that  He  baptized  with  water,  but 
Christ  should  baptize  with  the  Holy  Ghost;  he  means,  not 
that  Christians  should  not  be  baptized  with  water,  but 
that  they  should  have  the  Holy  Ghost  poured  out  upon 
them  also,  in  a  degree  that  John^s  disciples  had  not : 
when  St.  Feter  says.  The  baptism  which  saveth  us,  is  not 
the  washing  away  the  filth  of  tliefiesh,  he  means,  it  is  not 
the  luere  outward  act,  unaccompanied  by  a  suitable  in- 
ward disposition  :  w  hen  St.  Paul  says,  that  Christ  sent 
him  not  to  baptize,  but  to  preach  the  gospel ;  he  means, 


ON  BAPTISM.  139 

that  preaching  was  the  principal  thing  he  was  to  do  iii 
person  :  to  baptize,  he  might  appoint  others  under  him> 
and  it  seems,  commonly  did,  as  St.  Peter  did  not  baptize 
Cornelius  and  his  friends  himself,  but  co7n?na?i(/efZ  them  te 
he  baptizedf  {Jets  x.  48.)  and  we  read  in  St.  John,  that 
Jesus  baptized  not,  but  his  disciples^ 

Water- baptism  therefore  is  appointed  :  and  why  the 
church  of  Rome  should  not  think  water  sufficient  in 
baptism,  but  aim  at  mending  what  our  Saviour  hath 
directed  by  mixing  oil  and  balsam  with  it,  and  dip- 
ping a  lighted  torch  into  it,  I  leave  them  to  explain. 

The  precise  manner  in  which  water  shall  be  applied 
in  baptism,  Scripture  hath  not  determined  :  for  the  word 
baptize,  means  only  to  wash,  whether  that  be  done  by 
plunging  a  thing  under  water,  or  pouring  the  water 
upon  it :  the  former  of  these,  burying  as  it  were  the  per- 
son baptized  in  the  water,  and  raising  him  out  of  it 
again,  without  question  was  ancientJy  the  more  usual 
method,  on  account  of  which,  St.  Pa?^^  speaks  of  baptism 
as  representing  both  the  death  and  burial  and  resurrec- 
tion of  Christ,  and  wliat  is  grounded  on  them,  our  being 
dead  and  buried  to  sin  ;  renouncing  it  and  being  acquitted 
of  it,  and  our  rising  again  to  walk  in  newness  of  life, 
{Rom.  vi.  4,  11. — CoL  ii.  1.)  being  both  obliged  and  en- 
abled to  practice  for  the  future  every  duty  of  piety  and 
virtue ;  but  still  the  other  manner  of  washing,  by  pouring 
or  sprinkling  water,  sufficiently  expresses  the  same 
two  things,  our  being  by  this  ordinance  purified  from 
the  guilt  of  sin,  and  bound  and  qualified  to  keep  ourselves 
pure  from  the  defilement  of  it.  Besides,  it  very  naturally 
represents  that  sprinkling  the  blood  of  Jesus  Christy 
(I  Pet,  i.  2.)  to  which  our  salvation  is  owing;  and  the 
use  of  it  seems  not  only  to  be  foretold  by  the  prophet 
Isaiah  speaking  of  otir  Saviour,  he  shall  sprinkle  many 
nations,  (^Isaiah  lii.  15:)  that  is,  many  shall  receive  his 


140  ON  BAPTISM. 

Ijaptism  ,•  and  by  the  prophet  Eaekiel,  then  will  1  sprinkle 
dean  water  upon  youf  and  ye  shall  be  clean :  {E^ek,  xxxvi. 
S5.)  but  to  be  had  in  view  also  by  the  apostle,  where  he 
speaks  of  having  our  hearts  sprinkled  from  an  evil  consci- 
ence^  and  our  bodies  washed  with  pure  water,  [Ileb,  x.  22.) 
And  though  it  was  less  frequently  used  in  the  first  ages, 
it  must  almost  of  necessity  have  been  sometimes  used  f 
ibr  instance,  when  baptism  was  administered,  as  we  read 
hi  the  acts,  it  was,  to  several  thousands  at  once ;  {Acts 
ii.  41.)  when  it  was  administered  on  a  sudden  in  private 
jiouses,  as  we  find  it  in  the  same  book,  to  the  gaoler  and 
all  his  tamily  the  very  night  in  which  they  were  convert- 
ed ;  {t^cts  xvi.  33,)  or  when  sick  persons  received  it,  in 
ivhich  last  case  the  present  method  was  always  taken, 
because  the  other  of  dipping  them  might  have  been  dan- 
gei*ous  ;  and  from  the  same  apprehension  of  danger  in 
these  colder  countries,  pouring  the  water  is  allowed, 
even  when  the  person  baptized  is  in  health  j  and  the  par- 
ticular manner  being  left  at  liberty,  that  is  now  univer- 
sally chosen  which  is  looked  on  as  safer,  because  were 
there  more  to  be  said  for  the  other  than  there  is,  God 
will  have  mercy  and  not  sacrifice,  {Matt.  ix.  13.  xiii.  7.) 

But  washing  with  water  is  not  the  whole  outward 
part  of  this  sacrament,  for  our  Saviour  commanded  his 
apostles,  not  only  to  baptise  alt  nations^  but  to  baptize 
ihem  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost:  [Matt,  xviii.  19.)  Sometimes  indeed  the  scrip- 
ture speaks  of  baptism,  as  if  it  were  administered  only 
in  the  name  of  the  Lord  Jesus,  {,3ds  ii.  38.  x.  48.  xix.  5.) 
But  it  fully  appears,  (Jets.  xix.  2,  3.)  that  the  name  of 
the  Holy  Ghost  was  used  at  the  same  time,  and  there- 
fore that  of  the  Father,  we  may  be  sure.  Now  being 
baptized  in  the  name  of  these  three,  may  signify  being 
baptized  by  virtue  of  their  authority,  but  the  exacter 
translation  is,  into  the  name;  and  the  fuller  import  of  the 


ON   BAPTISM.  141 

expression  is,  by  this  solemn  action  taking  upon  us  their 
name,  (for  servants  are  known  by  the  name  of  their 
master)  and  professing  ourselves  devoted  to  the  faitli, 
and  worship^  and  obedience  of  tliese  three,  our  Creator ; 
ouy  Redeemer;  our  Sanctifier.  In  tliis  profession  the 
whole  of  Christianity  is  briefly  comprehended,  and  on 
this  foundation  tlierefore  the  ancient  creeds  are  all  built. 
TliQ^second  and  principal  thing  in  baptism,  the  inward 
and  spiritual  grace,  is  said  in  the  catechism  to  be  a  death 
unto  sin,  and  a  new  birth  mito  righteousness ;  for  that 
being  by  JS^ature  borth  in  sin,  and  the  children  of  wrathy 
we  are  hereby  made  the  children  of  grace.  The  former 
part  of  these  words  refers  to  the  old  custom  of  baptizing 
by  dipping,  just  now  mentioned,  and  tlie  meaning  of  the 
whole  is  this  :  Our  first  parents  having  by  disobedience 
in  eating  the  forbidden  fruit,  corrupted  their  own  na- 
ture ;  ours  being  derived  from  them,  received  of  necessi- 
ty an  original  taint  of  the  same  disorder:  and  therefore, 
coming  into  the  world  under  the  ill  effects  of  their  sin, 
and  being.from  the  tin>e  of  our  entering  into  it,  prone  to 
sin  ourselves,  we  are  said  to  be  born  in  sin :  And  they 
having  also,  by  the  same  disobedience  forfeited  their  im^ 
mortality,  we,  as  descended  from  them,  became  mortal 
of  course,  and  inheriting  by  wa/of  natural  consequence, 
w  hat  they  suffered  as  a-mark  of  God's  wrath,,  wc,  their 
children,  are  said  to  be  children  of  wrath  :  Not  that  God, 
with  whatever  disapprobation  He  must  view"  our  native 
depravity,  is,  or  properly  speaking  can  be,  angry  with 
us  personally  for  what  was  not  our  personal  fault :  but 
He  might  undoubtedly,  both  refuse  us  that  immortality 
which  our  first  parents  had  foifeited,  and  to  which  we 
have  no  right,  and  teave  u&  without  help,  to  the  poor 
degree  of  vStrengthtltat  remained  to  us  in  our  fallen  con- 
diti(ni,  the  effect  of  which  must  have  been  that  had  we 

done  our  best,  as  we  were  entitled  to  no  reward  from 

12:?^ 


14£  ©N   BAPTISM*. 

his  justice,  so  it  had  been  such  a  nothing,  that  we  could 
have  hoped  for  little,  if  any,  from  his  bounty  ;  and  had 
we  not  done  our  best,  as  no  man  hath,  we  had  no  assu- 
rance that  even  repentance  would  secure  us  from  pun- 
ishment. But  what  in  strict  Justice  He  mij^fit  have 
done,  in  His  infinite  goodness.  He  hath  not  done :  for  the 
first  covenant  hein.2;  broken  by  Mam,  He  hath  enter- 
ed into  a  new  one  with  mankind  through  Jesus  Ghrist ; 
in  which  he  hath  promised  to  free  us,  both  from  the  mor- 
tality which  our  first  parents  had  brought  upon  us,  by 
restoring  us  to  life  again  ;  and  from  the  inability,  by  the 
powerful  assistance  of  his  Holy  Spirit.  T^ay  further  yet, 
He  hath  promised,  (and  without  it  the  rest  would  have 
been  of  suiall  use")  that  should  we,  notwithstanding  his 
assistance  fail  in  our  duty  when  we  might  have  perform- 
ed it,  as  we  have  all  failed,  and  made  ourselves  by  that 
means,  children  of  wrath  in  tlie  strictest  and  worst  sense  ; 
yet,  on  most  equitable  terms.  He  would  still  receive  us 
to  mercy  anew,  and  tlius  the  Christian  covenant  deli- 
vering us,  if  we  are  faithful  to  it,  from  every  thing  we 
had  to  fear,  and  bestowing  on  us  every  thing  we  could 
hope,  brings  us  into  a  state  so  unspeakably  diffei-entfrom 
our  former,  that  it  is  justly  expressed  by  being  dead  to 
that,  and  born  into  another.  And  this  new  birth  being 
effected  by  the  grace  or  goodness  of  God  external  and 
internal,  we,  the  children  of  it,  are  properly  called  the 
childre^i  of  grace  :  now  baptism  is  not  only  a  sign  of  this 
grace,  (as  indeed  it  signifies  very  naturally  the  washing 
off  both  of  our  original  corruption,  and  our  actual  guilt) 
by  tiie  appointed  way  of  entering  into  the  covenant  that 
entitles  us  to  such  grace,  the  means  whereby  we  receive 
the  same.,  and  a  pledge  to  assure  us  thereof. 

Indeed  the  mere  outward  act  of  being  baptized,  is,  as 
St,  Peter,  in  the  words  already  mentioned,  very  truly 
expresses  it,  the -mere  putting  away  of  the  filth  of  the 


ON  BAPTIS>T.  145 

jlesh  ;  unless  it  be  made  effectual  to  save  us,  as  he  teaches 
in  the  same  place  it  must,  by  the  answer  of  a  good  con- 
science towards  God :  [Pet.  iii.  21.)  that  is,  by  the  sincere 
stipulation  and  engagement  of  repentance'^  wherehy  we 
forsake  sin  ;  and  faith,  wherehy  ice  believe  the  promises 
of  God,  made  to  us  in  that  sacraments  For  it  is  impossi- 
ble that  He  should  forgive  us  our  past  sins,  unless  we 
are  sorry  for  them  and  resolved  to  quit  them;  and  it  is 
as  impossible  that  we  should  quit  them  effectually,  unless 
a  firm  persuasion  of  his  helping  and  rewarding  us  excite 
and  support  our  endeavours.  These  two  things  there- 
fore we  see  our  catechism  justly  mentions  as  necessary. 
In  answer  to  the  question,  What  is  required  of  persons  to 
he  baptized?  Both  having  been  explained  in  their  pro- 
per place,  and  therefore  I  enlarge  on  neither  her^. 

But  hence  arises  immediately  another  question :  If 
these  conditions  are  necessary,  why  are  infants  hapfized 
when  by  reason  of  their  tender  age  they  cannot  perform 
them?  And  as  this  difficulty  appears  to  some  a  great  one, 
I  shall  give  a  fuller  solution  of  it,  than  the  shoitness  of  a 
catechism  would  easily  j)ermit.  Repentance  and  faith 
are  recpiisite,  not  before  they  are  possible,  but  when  they 
are  possible  :  repentance  is  what  infants  need  not  as  yet, 
being  clear  of  personal  guilt,  and  happy  would  it  be 
were  they  never  to  need  it :  Faith,  it  may  be  reasonably 
presumed,  by  the  security  given  for  their  Christian 
education,  they  will  have  as  soon  as  they  have  occasion 
to  exert  it ;  and  in  the  mean  time,  baptism  may  vejy  fitly 
be  administered,  because  God,  on  His  part,  can  certain- 
ly express  by  it,  both  his  removing  at  present  the  disad- 
vantages which  they  lie  under  by  the  sin  of  Jidavi,  and 
his  removing  hereafter,  on  proper  conditions,  the  disad- 
vantages which  they  may  come  to  lie  under  by  their  own 
sins  :  and  though  they  cannot,  on  their  parts,  expressly 
pi'omisc  to  perform  these  conditions,  yet  they  are  ncjt 


14^  Olf  BAPTISM* 

only  bound  to  perform  theni,  whether  they  promise  it  ot 
not,  but  (which  is  the  point  that  our  catecliism  insists  on) 
their  sureties  promise  for  them,  that  they  shall  be  made 
sensible,  as  soon  as  may  be,  that  they  are  so  bound,  and 
ratify  the  engagement  in  their  own  persons,  which  when 
they  do,  it  then  becomes  complete.  For  it  is  by  no  means 
necessary,  that  a  covenant  should  be  execitted  by  both 
the  parties  to  it  at  justtlie  same  time  ;  and  as  the  Chris- 
tian covenant  is  one  of  the  greatest  equity  and  favour, 
we  cannot  doubt,  to  speak  in  the  language  of  our  liturgy, 
hit  that  God  favourably  alloweth  the  charitabte  work  of 
bringing.wfants  to  Bis  Holy  baptism  :  Eor  the  j^romise  of 
the  covenant  being  exi)ressly  said  to  belong  to  us  and  to 
our  children  (^Jlcis  ii.  39.)  wltlK>ut  any  limitation  of  age, 
why  should  tliey  not  all,,  since  they  are  to  partake  of  the 
promise,  partake  also  of  the  sign  of  it?  especially  since 
the  infants  of  the  Jews  were,  by  a  sokmn  sign  entered 
into  their  covenant ;  and  the  infants  of  proselytes  to  the 
Jew  s,  by  this  very  sign  amongst  others,  of  baptism.  So 
that  supposing  the  apostles  to  imitate  either  of  these  ex- 
amples, as^they  naturally  would,  unless  forbidden,  which 
they  were  not,  when  they  baptized  (as  the  scripture, 
without  making  any  exception,  tells  us  they  did)  whole 
families  at  once  ;{»8ctsx\u  15,  S3.)  we  cannot  question 
but  they  baptized^,  as  we  know  the  primitive  Gliristians- 
their  successors  did,  little  children  amongst  the  rest,, 
concerning  whom  our  Saviour  says,  tliat  of  such  is  the 
Jdngdom  of  God,  and  St.  Paul  says,  they  are  holy,  (1  Cor, 
viii.  14.)  which  they  cannot  be  reputed  without  entering 
into  the  gospel  covenant ;  and  the  only  appointed  way  of 
entering  into  it  is  by  baptism,  which  therefore  is  con- 
stantly represented  in  the  New  Testament  as  necessary 
to  salvation. 

Not  that  such  converts  in  ancient  times,  as  were  put 
to  death  for  their  faith  before  they  could  be  baptized. 


ON  BAPTISM.  145 

lost  their  reward  for  want  of  it ;  not  that  such  children 
of  believers  now  as  die  unbaptized  by  sudden  illness  or 
wnexpected  accidents,  or  even  by  neglect  (since  it  is 
none  of  their  own  neglect)  shall  forfeit  the  advantages  of 
baptism  ;  this  would  be  very  contrary  to  that  mercy  and 
grace,  which  abounds  tlM'ough  the  whale  of  the  gospel 
dispensation  :  nay,  where  the  persons  themselves  do  de- 
signedly, through  mistaken  notions,  either  delay  their 
baptism  as  the  Anabaptists,  or  omit  it  entirely  as  the 
Quakers,  even  of  these  it  belongs  to  Christian  charity 
not  to  judge  hardly,  as  excluded  from  the  gospel  cove- 
nant if  tliey  die  unbaptized,  but  to  leave  them  to  the 
equitable  judgment  of  God.  Both  of  them  indeed  err, 
and  the  latter  especially  have,  one  should  think,  as  little 
excuse  for  their  error,  as  well  can  be :  for  surely  there  is 
no  duty  of  Christianity  which  stands  on  a  plainer  foun- 
dation, than  that  of  baptizing  with  water  in  the  name  of 
the  holy  Trinity.  But  still,  since  they  solemnly  declare 
that  they  believe  in  Christ,  and  desire  to  obey  His  com- 
mandments, and  omit  water  baptism  only  because  they 
cannot  see  it  is  commanded,  we  ought  (if  we  have  cause 
to  think  they  speak  truth)  by  no  means  to  consider  them 
in  the  same  light  with  total  unbelievers. 

But  the  wilful  and  the  careless  despisers  of  this  ordi- 
nance, who,  admitting  it  to  be  of  God's  aj)pointment, 
neglect  it  notwithstanding,  these  are  not  to  be  looked  on 
as  within  his  covenant:  and  such  as,  though  they  do  ob- 
serve it  for  form's  sake,  treat  it  as  an  empty  insignifi- 
cant ceremony,  are  very  unworthy  of  the  benefits  which 
it  was  intended  to  convey.  And  bad  as  these  things  are, 
little  better  if  not  worse,  will  be  the  case  of  those  who, 
acknowledging  the  solemn  engagements  into  which  they 
have  entered  by  tliis  sacrament,  live  without  care  to 
make  them  good ;  for  to  the  only  valuable  purpose  of 
God's  favour  and  etemal  happiness,  He  is  not  a  Chris* 


14'6  039^  BAPTISM. 

tian,  which  is  one  outwardly ;  neither  is  that  Baptism 
which  is  outward  in  the  flesh :  hut  he  is  a  Christian,  who 
is  one  inwardly;  and  Baptism  is  that  of  the  heart,  in  the 
spirit,  and  not  in  the  letter:  whose  praise  is  not  of  men,  but 
of  God. 


£     147    j 


Ox\  THE  LORD'S  SUPPER. 
Part  I. 

As  by  the  Sacrament  of  Baptism  we  enter  into  the 
Christian  covenant,  so  by  that  of  the  Lord's  Supper  we 
profess  our  thankful  continuance  in  it;  and  therefore  the 
first  answer  of  our  catecliism  concerning  this  ordinance, 
t^lls  us  it  was  appointed  for  the  continual  remembrance 
of  the  sacrifice  of  the  death  of  Christ,  and  of  the  benefits 
which  we  receive  thereby.  Now  the  nature  and  benefits 
of  this  sacrifice  have  been  already  explained  in  their 
proper  places  ;  I  shall  therefore  proceed  to  sliow,  that 
the  Lord's  Supper  is  rightly  said  here  to  be  ordained  for 
a  remembrance  of  it,  not  a  repetition,  as  the  churcli  of 
Rome  teaches. 

Indeed  every  act,  both  of  worship  and  obedience,  is 
in  some  sense  a  sacrifice  to  God,  humbly  offered  up  to 
Him  for  his  acceptance;  and  this  Sacrament  in  particu- 
lar, being  a  memorial  and  representation  of  the  sacrifice 
of  Christ  solemnly  and  religiously  made,  may  well 
enough  be  called,  in  a  figurative  way  of  speaking,  by  the 
same  name  with  what  it  commemorates  and  represents : 
but  that  he  vshould  be  really  and  literally  offered  up  in  it, 
i«  the  directest  contradiction  that  can  be,  not  only  to 
common  sense  but  also  to  Scripture,  which  expressly 
says,  that  He  was  not  to  be  offered  often^for  then  must  He 
often  have  suffered ;  but  hath  appeared  once  to  put  away 
sin  by  the  sacrifice  of  Himself  and  after  that,  forever  sat 
down  on  the  right  hand  of  God:  for  by  one  offering  He 
hath  perfected  for  ever  them  that  are  sanctified.  {Heb,  ix* 
25,  26 — X.  12,   140 


148 

This  ordinance  then  was  appointed,  not  to  repeat,  but 
to  commemorate  the  sacrifice  of  Christ ;  which  thougli 
we  are  required  to  do,  and  do  it  accordingly  more  or  less 
explicitly  in  all  our  acts  of  devotion,  yet  we  are  not  requi- 
red to  do  it  by  any  visible  representation  but  that  of  the 
Lord's  Su])pcr,  of  which  therefore  our  catechim  teaches 
in  the  second  answer,  that  the  outward  part^  or  sign^  is 
bread  and  wine,  rvhich  the  Lord  hath  commanded  to  be 
received.  And  indeed  he  hath  so  clearly  commanded 
both  to  be  received,  that  no  reasonable  defence  in  the 
least  can  be  made,  either  for  the  sect  usually  called  Qua- 
kers, who  omit  this  sacrament  entirely,  or  for  the  church 
of  Rome,  who  deprive  the  laity  of  one  half  of  it,  the  cup, 
and  forbid  all  but  the  priest  to  do,  what  Christ  hath  ap- 
pointed all  without  exception  to  do.  They  plead  indeed^ 
that  all  whom  Christ  appointed  to  receive  the  cup,  that 
is,  the  apostles,  were  priests ;  but  their  church  forbids 
the  priests  themselves  to  receive  it,  excepting  those  who 
perform  the  service,  which  the  apostles  did  not  perform, 
but  their  master.  And  besides,  if  the  appointment  of 
receiving  the  cup  belongs  only  to  priests,  that  of  receiv- 
ing the  bread  too  must  relate  only  to  priests,  for  our 
Saviour  hath  more  expressly  directed  all  to  drink  of  the 
one,  than  to  eat  of  the  other,  but  they  own  that  his  ap- 
pointment obliges  the  laity  to  receive  the  bread,  and 
therefore  it  obliges  them  to  receive  the  cup  also,  which 
that  they  did  accordingly,  1  Cor,  xi.  makes  as  plain  as 
words  can  make  any  thing :  nor  was  it  refused  them  for 
1200  years  after.  They  plead  farther,  that  administer- 
ing the  holy  sacrament  is  called  in  Scripture  breaking  of 
bready  without  mentioning  the  cup  at  all,  and  we  allow 
it :  but  when  common  feasts  are  expressed  in  Scripture 
by  the  single  phrase  of  eating  6rmd,  surely  this  doth  not 
prove  that  the  guests  drank  nothings  and  if  in  this  reli- 
gious feast,  the  like  phrase  could  prove  that  the  laity  did 


QN  THE  lord's   supper,  149 

not  partake  of  the  cup,  it  will  prove  equally  that  the 
priests  did  not  partake  of  it  either.  They  plead  in  the 
last  place  that  hy  receiving  the  bread,  which  is  the  body 
of  Christ,  we  receive  in  effect  the  cup,  which  is  the 
blood,  at  the  same  time  ;  for  the  blood  is  contained  in  the 
body:  but  here,  besides  that  our  Saviour,  who  was 
surely  the  best  judge,  appointed  both,  they  quite  forget 
that  this  Sacrament  is  a  memorial  of  His  blood  being 
shed  out  of  His  body,  of  which,  without  the  cup,  there 
can  be  no  commemoration :  or  if  there  could,  the  cup 
would  be  as  needless  for  the  clergy  as  for  the  laity. 

The  outward  signs  therefore  which  Christ  hath  com- 
manded to  be  received,  equally  received  by  all  Christi- 
ans, are  bread  and  wine ;  of  these  the  Jexvs  had  been 
accustomed  to  partake,  in  a  serious  and  devout  manner 
at  all  their  feasts,  after  a  solemn  blessing  or  thanksgiv- 
ing to  God  made  over  them,  for  his  goodness  to  men : 
but  especially  at  the  feast  of  the  passover,  wiiich  our 
Saviour  was  celebrating  with  his  disciples  when  he  insti- 
tuted this  holy  sacrament :  at  that  feast,  in  the  above- 
mentioned  thanksgiving,  they  commemorated  more  at 
large  the  mercies  of  their  God,  dwelling  chiefly  howev- 
er on  their  deliverance  from  the  bondage  of  Egypt :  now 
this  having  many  particulars  resembling  that  infinitely 
more  important  redemption  of  all  mankind  from  sin  and 
ruin,  which  our  Saviour  was  then  about  to  accomplish  ; 
He  very  naturally  directed  his  disciples,  that  their  an- 
cient custom  should  for  the  future  be  applied  to  this 
greatest  of  divine  blessings,  and  become  the  memorial  of 
Christ  their  passover  sacrificed  for  them;  (1  Cor,  v.  7.)  as 
indeed  the  bread  broken  aptly  enough  represented  his 
body,  and  the  wine  poured  forth  expressively  figured 
out  his  blood,  shed  for  our  salvation.  These  therefore, 
as  the  third  answer  of  our  catechism  very  justly  teach- 

15 


150  ON   THE  lORD^S  SUPPER. 

es,  are  the  inward  part  of  this  sacrament,  or  the  thmg 
signified. 

But  the  Church  of  Borne,  instead  of  being  content 
with  saying,  that  the  bread  and  wine  are  signs  of  the 
body  and  blood  of  Christ,  insist  on  it  that  they  are  turn- 
ed into  the  very  substance  of  his  body  aivd  blood :  which 
imagined  change  they  therefore  call  transubstantiation : 
now  were  tliis  true,  th^re  would  be  no  outwai'd  sign  left, 
for  they  say  it  is  converted  into  the  thing  signified,  and 
by  consequence  there  would  be  no  sacrament  left,  for  a 
sacrament  is  an  outward  sign  of  an  inward  grace. 

Besides,  if  our  senses  can  in  any  case  inform  us  what 
any  thing  is,  they  inform  us  that  the  bread  and  vk^ine 
continue  bread  and  wine  :  and  if  we  cannot  trust  our  sen- 
ses, when  we  have  full  opportunity  of  using  them  all, 
how  did  the  apostles  know^  that  our  Saviour  taught  them 
and  performed  miracles?  or  how  do  we  know  any  one 
thing  around  us  ?  but  this  doctrine  is  equally  contrary 
to  all  reason  too  ;  to  believe  that  our  Saviour  took  his 
own  body,  literally  speaking,  in  his  own  hands,  and  gave 
the  whole  of  that  one  body  to  every  one  of  his  apostles, 
and  that  each  of  them  swallowed  him  down  their  throats, 
though  all  the  while  he  continued  sitting  at  the  table  be- 
fore their  eyes  ;  to  believe  that  the  very  same  one  indi- 
vidual body,  which  is  now  in  heaven,  is  also  in  many 
thousands  of  different  places  on  earth ;  in  some  standing 
still  upon  the  altar ;  in  others,  carrying  along  the  streets : 
and  so  in  motion  and  not  in  motion  at  the  same  time ;  to 
believe  that  the  same  body  can  come  from  a  great  dis- 
tance and  meet  itself,  as  the  sacramental  bread  often 
doth  in  their  processions,  and  then  pass  by  itself  and  go 
away  from  itself  to  the  same  distance  again ;  is  to  be- 
lieve the  most  absolute  impossibilities  and  contradic- 
tions :  if  such  things  can  be  true,  nothing  can  be  false  : 
and  if  such  things  cannot  be  true,  the  Church  that 


151 

teaches  them  cannot  be  infallible,  whatever  arts  of  puz- 
zling sophistry  they  may  use  to  prove  either  that  or  any 
of  their  doctrines;  for  no  reasonings  are  ever  to  be 
minded  against  plain  common  sense. 

They  must  not  say  this  doctrine  is  a  mystery,  for  there 
is  no  mystery,  no  obscurity  in  it,  but  it  is  as  plainly 
seen  to  be  an  error,  as  any  thing  else  is  seen  to  be  a 
truth :  and  the  more  so  because  it  relates,  not  to  an  infi- 
nite nature,  as  God,  but  entirely  to  what  is  finite,  a  bit 
of  bread  and  a  human  body  :  they  must  not  plead,  that 
God  can  do  all  things ;  for  that  means  only  that  He  can 
do  all  things  that  can  be  done,  not  that  He  can  do 
what  cannot  be  done,  make  a  thing  be  this  and  not  be 
this,  be  here  and  elsewhere  at  the  same  time;  which 
is  doing  and  undoing  at  once,  and  so  in  reality  doing 
nothing.  They  must  not  alledge  scripture  for  absurdi- 
ties, that  would  sooner  prove  scriptui-e  false  than  scrip- 
ture can  prove  them  true  :  but  it  no  where  teaches  them. 

We  own  that  our  Saviour  says,  This  is  my  hody^  which 
is  broken ;  and^  This  is  my  blood,  which  is  shed,  but  He 
could  not  mean  literally,  for  as  yet  his  body  was  not 
broken  nor  his  blood  shed,  nor  is  either  of  tliem  in  that 
condition  now :  and  therefore,  tlie  bread  and  wine  neither 
could  then  nor  can  now,  be  turned  into  them,  as  such. 
Besides,  our  Saviour  said  at  the  same  time.  This  cup  is 
theJVew  Testament  in  my  blood.  {Luke  xxii.  20. — 1  Cor, 
xi.  25.)  Was  the  substance  of  the  cup  then  changed  into 
the  New  Testament  ?  and  if  not,  why  are  we  to  think 
the  substance  of  the  bread  and  wine  changed  into  his 
body  and  blood  ?  the  apof>tle  says,  the  rock  that  supplied 
the  Israelites  with  water  in  the  wilderness,  was  Christ; 
(1  Cor.  X.  4.  j  that  is,  represented  Him  :  every  body  says, 
such  a  picture  is  such  a  person,  meaning  the  represen- 
tation  of  Him  ;  why  then  may  not  our  Saviour's  worcTs 
mean  so  too  ? 


15^  ON  THE  LORD*S  SUPPER. 

The  Romanists  object,  that  though  what  represents  a 
thin^  iiatiirally  or  by  virtue  of  a  preceding  institution, 
may  be  called  by  its  name,  yet  such  a  figure  as  this,  iit 
the  words  of  a  new  institution,  would  not  be  intelligible* 
But  the  representation  here  is  natural  enough  5  and 
though  the  institution  was  new,  figurative  speech  was 
old  :  And  the  apostles  would  certainly  rather  inter- 
pret their  Master's  words  by  a  v€ry  usual  figure, 
than  put  the  most  absurd  sense  upon  them  that  could 
be.  They  object  further,  that  if  He  had  not  meant 
literally.  He  would  have  said,  not,  this,  but  this  breads 
is  my  body  :*  but  we  may  better  argue,  that  if  Ho 
had  meant  literally,  He  would  have  said  in  the  strongest 
terms  that  he  did  so  ;  for  there  was  great  need,  surely,  of 
such  a  declaration.  But  we  acknowledge,  that  the 
bread  and  wine  are  more  than  a  representation  of  his 
body  and  blood ;  they  are  the  means  by  which  the  bene- 
fits arising  from  them  are  conveyed  to  us,  and  have 
thence  a  further  title  to  be  called  by  their  name  ;  for  so 
the  instrument  by  which  a  prince  forgives  an  offender  is 
called  his  pardon,  because  it  conveys  his  pardon  :  the 
delivery  of  a  writing  is  called  giving  possession  of  an 
ostate  ;  and  a  security  for  a  sum  of  money,  is  called  the 
sum  itself,  and  is  so  in  virtue  and  in  effect,  though  it  is 
not  in  strictness  of  speech  and  reality  of  substance. 
Again  :  our  Saviour  we  own,  says  in  the  vi.  chapter  of 
St.  John,  that  He  is  the  bread  of  life;  that,  his  flesh  is 
meat  indeed,  and  his  blood  is  drink  indeed :  that,  whoso 
eaieth  the  one  and  drinketh  the  other,  hath  eternal  life :  and 
that,  without  doing  it,  we  have  no  life  in  us:  but  this,  if 
understood  literally  would  prove,  not  that  the  bread  in 
tlie  sacrament  was  turned  into  His  flesh,  but  that  His 
flesh  was  turned  into  bread ;  and  therefore  it  is  not  to  be 

*  Preuves  de  la  Religion,  Vol  iv.  p.  168. 


t)X  THE  lord's  SUPPEB.  153 

understood  literally,  as  indeed  He  Himself  pjives  notice : 
Thejlesh  prqfiteth  nothing  ;  the  words  which  I  speak  unto 
yoUf  they  are  spirit  and  theij  are  life  /  it  is  not  the  gross 
and  literal,  but  tlie  figurative  and  spiritual,  eating  and 
drinking ;  the  partaking  by  a  lively  faith  of  an  union 
with  me,  and  being  inwardly  nourished  by  the  fruits  of 
my  offering  up  my  flesh  and  blood  for  you,  that  alone 
€an  be  of  benefit  to  the  soul. 

And  as  this  is  plainly  the  sense,  in  which  He  says,  that 
Sis  flesh  is  meat  indeed,  and  His  blood  is  drink  indeed; 
so  it  is  the  sense,  in  which  the  latter  part  of  the  third 
answer  of  our  catechism  is  to  be  understood  ;  that  the 
"body  and  blood  of  Christ  are  verily  and  indeed  taken  and 
received  by  the  faithful  in  the  Lord's  snpper:  words  in- 
tended to  show,  that  our  church  as  truly  believes  tlie 
strongest  assertions  of  Scripture  concerning  this  Sacra- 
ment, as  the  church  of  Jlome  doth ;  only  takes  more 
care  to  understand  them  in  their  right  meaning,  which 
is,  that  though  in  oiie  sense,  all  communicants  equally 
partake  of  what  Christ  calls  His  body  and  blood,  that  is, 
the  outward  signs  of  them ;  yet  in  a  much  more  import- 
ant sense,  the  faithful  only,  the  pious  and  virtuous  re- 
ceiver, eats  His  flesh  and  drinks  His  bloody  shares  in 
the  life  and  strength  derived  to  men  from  his  incarna- 
tion and  death  ;  and  through  faith  in  Him  becomes,  by 
a  vital  union,  one  with  Him  ;  a  member,  as  St.  Paul  ex- 
presses it,  of  His  flesh  and  of  His  bones :  (^Eph.  v.  3Q.) 
certainly  not  in  a  literal  sense,  (which  yet  the  Romanists 
might  as  well  assert  as  that  we  eat  his  flesh  in  a  literal 
sense,)  but  in  a  figurative  and  spiritual  one.  In  appear- 
ance, the  sacrament  of  Christ's  death  is  given  to  all 
alike  ;  but  verily  and  indeed,  in  its  beneficial  effects,  to 
none  beside*  the  faithfuL  Even  to  the  unworthy  com- 
municant He  is  present,  as  He  is  wherever  we  meet  to- 
gether in  His  name  -,  but  in  a  better  and  most  graclotf^ 
IS* 


1:54 

sense  to  the  worthy  soul,  becoming  by  the  inward  virtue 
of  His  spirit,  its  food  and  sustenance. 

This  real  presence  of  Christ  in  the  sacrament  His 
church  hath  always  believed  :  hut  the  monstrous  notion 
of  his  bodily  presence,  was  started  700  years  after  his 
death,  and  arose  chiefly  from  the  indiscretion  of  preach- 
ers and  writers  of  warm  imaginatioiis,  who,  instead  of 
explaining  judiciously  the  lofty  figures  of  Scripture 
language,  heiglitened  thwn,  and  went  beyond  them,  till 
both  it  and  they  had  their  meaning  mistaken  most  as- 
tonishingly ;  and  when  once  an  opinion  had  taken  root, 
that  seemed  to  exalt  the  holy  sacrament  so  much,  it 
easily  grew  and  spread,  and  the  more  for  its  wonderful 
absurdity,  in  those  ignorant  and  superstitious  ages  ;  till 
at  length,  500  years  ago,  and  1200  years  after  our  Sa^ 
viour's  birth,  it  was  established  for  a  gosi>el  truth  by 
the  pretended  authority  of  the  Romish  church.  And 
even  this  had  been  tolerable  in  comparison,  if  they  had 
not  added  idolatrous  practice  to  erroneous  belief:  wor- 
shipping, on  their  knees,  a  bit  of  bread  for  the  Son  of 
God  :  nor  are  they  content  to  do  tliis  themselves,  but 
with  most  unchristian  cruelty,  curse  and  murder  those 
who  refuse  it. 

It  is  true,  we  also  kneel  at  the  Sacrament,  as  they 
do,  but  for  a  very  different  purpose ;  not  to  acknowledge 
any  corporeal  presence  of  Chrisfs  natural  Jlesh  and  blood; 
as  our  church,  to  prevent  all  possibility  of  misconstruc- 
tion expressly  declares ;  adding,  that  His  body  is  in 
heaven,  and  not  here :  but  to  worsbip  Him  who  is  every 
where  present,  the  invisible  God.  And  this  posture 
of  kneeling  we  by  no  means  look  upon  as  in  itself  neces^ 
sary,  but  as  a  very  becoming  appointment,  and  very  fit 
lo  accompany  tlte  prayers  and  praises,  which  we  offer 
up  at  the  instant  of  receiving,  and  to  express  that  in- 
ward spirit  of  piety  and  humility,  on  which  our  partar 


ON  THE  lord's  SUPPER»  155 

king  worthily  of  this  ordinance,  and  receiving  benefit 
from  ity  depend.  But  the  benefits  of  the  holy  sacranrent 
and  the  qualifications  for  it,  shall,  God  willing,  be  the 
subject  of  two  other  discourses.  In  the  mean  time,  con- 
sider what  hath  been  said,  and  Uie  Lordgive  ijou  wider- 
standing  in  all  things. 


[    156     3 


ON  THE  LORD'S  SUPPER. 
Part  II. 

The  doctrine  of  our  catechism  concerning  tlie  Lord*» 
supper  hath  been  already  so  far  explained  a&  to  show 
you,  that  it  was  ordainedf  not  for  the  repetition  but  the 
continual  remembrance  of  the  sacrifice  of  Christ:  that  the 
outward  signs  in  it  are  bread  and  wine,  both  which  the 
Lord  hath  commanded  to  be  received  by  all  Christians, 
and  both  which  are  accordingly  received,  and  not 
changed  and  transubstantiated  into  the  real  and  natural 
body  and  blood  ofChnst;  which  however  the  faithful,  and 
they  only,  do,  under  this  representation  of  it,  verily  and 
indeed  receive  into  a  most  beneficial  union  with  them- 
selves ;  that  is,  do  verihj  and  indeed,  by  a  spiritual  con- 
nexion with  their  incarnate  Redeemer  and  head  through 
faith,  partake  in  this  oi'dinance,  of  that  heavenly  favour 
and  grace,  which  by  offering  up  His  body  and  blood,  He 
hath  procured  for  His  true  disciples^  and  members. 

But  of  what  benefits  in  particular  the  faithful  partake 
in  this  sacrament,  through  the  grace  and  favour  of  God, 
our  catechism  teaches  in  the  fourth  answer,  to  which  I 
now  proceed :  and  which  tells  us  it  is,  the  strengthening 
and  refreshing  of  our  souls  by  the  body  and  blood  of  Christ, 
as  our  bodies  are  by  the  bread  and  wine."^  Now  both  the 
truth  and  the  manner  of  this  refreshment  of  our  souls 
will  appear,  by  considering  the  nature  of  the  sacrament 
and  the  declarations  of  scripture  concerning  it. 

Indeed  the  due  preparation  for  it,  the  self  examination 


@N  THE  lord's    SUPPER.  157 

iTequlred  in  order  to  it,  and  the  religiwis  exercises  w  hicli 
that  examination  will  of  course  point  out  to  us,  must  pre- 
viously be  of  great  service;  as  you  will  see  when  I  come 
to  that  head  ;  and  the  actual  participation  will  add  fur- 
ther advantages  of  unspeakable  value. 

Considered  as  an  act  of  obedience  to  our  Saviour's 
command,  Do  this  in  remembrance  of  me,  it  must  be  be- 
neficial to  us;  for  all  obedience  will.  Consideied  as 
obedience  to  a  command,  proceeding  ])rincipaliy  if  not 
solely  from  his  mere  will  and  pleasure,  it  contributes  to 
form  us  into  a  very  needful,  a  submissive  and  implicitly 
dutiful  temper  of  mind  :  but  further,  it  is  the  most  emi- 
nent and  distinguished  act  of  Christian  worship,  con- 
sisting of  the  most  devout  thankfulness  to  God,  for  the 
greatest  blessing  which  He  ever  bestowed  on  man ;  at- 
tended, as  it  naturally  must  be,  with  earnest  prayers  that 
the  gift  may  avail  us,  to  our  spiritual  and  eternal  good. 
And  it  is  much  more  likely  to  affect  us  very  strongly  and 
usefully,  for  expressing  his  bounty  and  our  sense  of  it, 
not  as  our  daily  devotions  do,  in  words  alone,  but  in  the 
less  common  and  therefore  more  solemn  way,  ♦of  visible 
signs  and  representations;  setting  forth  evidentlij  before 
i>ur  eyes,  to  use  St.  Pantos  language,  Christ  crudjied 
amongst  us.  This,  of  necessity,  unless  we  are  strangely 
wanting  to  ourselves,  must  raise  the  warmest  affections 
of  love  that  our  hearts  are  capable  of,  to  him  who  hath 
given  Himself  for  us.  And  as  love  is  the  noblest  prin- 
ciple of  religious  behaviour,  what  tends  so  powerfully  to 
animate  our  love,  must  in  proportitm  tend  to  perfect 
us  in  every  branch  of  duty,  according  to  the  just  reason- 
ing of  the  same  apostle  i  For  the  love  of  Christ  constrain- 
ethus;  because  we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead ;  and  He  died  for  all,  that  they  who  live 
should  not  henceforth  live  unto  themselves,  but  unto  him 
who  died  for  them,  and  rose  again.    When  oiu*  Saviour 


158  OSr  THE  LORD^S  SUPPEE. 

said  to  his  disciples,  If  tje  love  vie,  keep  my  command- 
ments. He  knew  the  motive  was  no  less  engaginj?  than 
it  is  reasonable,  and  therefore  He  adds  very  soon  at'tepy 
If  a  man  love  me,  he  rmll  keep  my  words* 

But  this  institution  carries  in  it  a  yet  further  tie  upon 
us ;  being,  as  our  blessed  Lord  himself  declared,  the  J\*ew 
Testament  in  His  blood. -  {Lnke  xxii.  20.)  the  memorial 
and  acknowledgment  of  the  second  covenant  between 
God  and  man,  which  was  founded  on  his  death ;  and  re- 
quires a  sincere  faith  and  obedience  on  our  part,  as  the 
condition  of  grace  and  mercy  on  his.  Every  one  that 
nameth  the  name  of  Christ,  is  bound  to  depart  from  ini- 
quity :  but  the  obligation  is  redoubled  on  them  who  come 
to  His  table  as  friends,  and  make  a  covenant  with  Him,, 
by  partaking  of  His  sacrifice,  {Psalm  L  5.)  If  these  live 
wickedly,  it  is  declaring  with  the  boldest  contempt,  that 
they  consider  Christ  as  the  minister  of  sin;  {Gat,  ii.  17. 
and  count  the  blood  of  t/ie  covenant,  wherewith  they  pro- 
fess to  be  sanctifed,  an  unholy  thing,  {Heb,  x.  29.)  Par- 
taking therefore  of  this  holy  ordinance  is  renewing,  in 
the  most  awful  manner,  our  engagements  to  the  service 
which  we  owe,  as  well  as  our  claims  to  the  favours  that 
God  hath  promised.  It  is  our  sacrament,  our  oath,  to  be 
faithful  soldiers  under  JAe  great  Captain  of  our  salvation  i 
(si  Tim,  ii.  3,4. — Heb.  ii.  10.  which  surely  we  cannot 
take  thus,  without  being  efficaciously  influenced  to  the 
religious  observance  of  it,  in  every  part  of  a  Christian 
life.' 

But  there  is  one  part  especially,  and  one  of  the  utmost 
importance,  to  which  this  institution  peculiarly  binds 
us,  that  of  universal  good- will  and  charity.  For  com- 
memorating, in  so  solemn  an  action,  the  love  of  Christ  to 
us  all,  cannot  but  move  us  to  that  mutual  imitation  of  his 
love,  which  just  before  his  appointing  this  holy  sacra- 
ments He  so  earnestly  and  aifectionately  enjoined  hl^ 


159 

followers,  as  the  distinguishing  badge  of  their  profes- 
sion. This  is  my  commandmenU  that  ye  love  one  another^ 
as  I  have  loved  you.  Greater  love  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friends-  Fe  are  my 
friends,  if  ye  do  whatsoever  I  command  yoiu  Hereby  shall 
all  men  know  that  ye  are  my  disciples,  if  ye  have  love  one 
to  another.  Then  besides;  commemorating  his  love 
jointly,  as  the  servants  of  one  master  and  members  of 
one  body,  partaking  of  the  same  covenant  of  grace  and 
the  same  hope  of  everlasting  happiness,  must,  if  we  have 
any  feeling  of  wliat  we  do,  incline  us  potently  to  that  re- 
ciprocal union  of  hearts,  which  indeed  the  very  act  of 
communicating  suggests  and  recommends  to  us.  For 
we,  being  many,  are  one  bread  and  one  body :  for  we  art 
all  2)ar  takers  of  that  one  bread.     (I  Cor,  x.  17.) 

Another  grace,  which  this  commemoration  of  our  Sa- 
viour's deatli  peculiarly  excites,  is  humility  of  soul.  We 
acknowledge  by  it  that  we  are  sinners,  and  have  no 
claim  to  pardon  or  acceptance,  but  through  his  sacrifice 
and  his  mediation,  whose  merits  we  thus  plead  and  set 
forth  before  God.  And  this  consideration  must  surely 
dispose  us  very  strongly  to  a  thankful  observance  of  his 
commands,  to  watchfulness  over  our  own  hearts,  to  mild- 
ness towards  others.  For  we  ourselves  also  have  been 
foolish,  disobedient,  deceived  $  and  not  by  works  of  righ- 
teousness which  we  have  done,  but  according  to  his  mercy 
God  hath  saved  us,  by  the  washing  of  regeneration  and 
renewing  of  the  Holy  Ghost,  which  he  shed  on  us  abundant- 
ly through  Christ  Jesus  our  Saviour,     {Tit,  iii.  3,  5,  6.) 

And  as  this  sacrament  will  naturally  strengthen  us  in 
all  these  good  dispositions,  we  cannot  doubt  but  God 
will  add  his  blessing  to  the  use  of  such  proper  means, 
especially  being  appointed  means.  For  since  He  hath 
threatened  punishment  to  unworthy  receivers,  He  will 


160 

cei'taiiily  bestow  rewards  on  worthy  ones.   Our  Saviour 
hath  told  us,  that  his  Jtesh  is  meat  indeed,  and  his  blood  is 
drink  indeed;  Sustenance  and  refreshment  to  the  souls  of 
men.    When  He  blessed  the  bread  and  wine,  He  un- 
iloubtediy  prayed,  and  not  in  vain,  that  they  might  be 
effectual  for  the  good  purposes  which  He  designed  should 
be  attained  by  this  holy  rite :  and  St.  Paid  hath  told  us, 
if  it  needs,  more  expressly,  that  the  cup  which  weblessis 
the  communion,  that  is,  the  communication  to  us  of  the 
blood  of  Christ ;  and  the  bread  which  we  break,  of  the  body 
of  Christ:  (I  Cor,  x.  16.)  that  is,  of  a  saving  union  with 
Him,  and  therefore  of  the  benefits  procured  us  by  his 
death,  which  are,  forgiveness  of  our  offences  ;  for  he 
bath  said.  This  is  my  blood  of  the  A^ew  Testament,  which 
is  shed  for  the  remission  of  sins  :  {Matt,  xxvi.  28.)  In- 
crease of  the  gracious  influences  of  the  Holy  Ghost  j  for 
the  apostle  hath  said,  plainly  speaking  of  this  ordinance, 
that  we  are  all  made  to  drink  into  one  spirit:  (1  Cor,  xii. 
13.)  and  everlasting  life;  for  whoso  eateth  his  flesh  and 
drinJieth  his  blood,  dwelleth  in  Christ  and  Christ  in  him,, 
and  he  will  raise  him  up  at  the  last  datj :  [John  vi.  54,  56.) 
Whence  a  father  of  tlie  apostolic  age,  Ignatius,  calls  the 
Eucharist  the  medicine  of  itnmortality ;  a  preservative, 
that  we  should  not  die^  but  live  for  ever  in  Jesus  Christ,^ 
But  then  what  hath  been  already  hinted  to  you  must 
be  always  carefully  observed,  that  these  benefits  are  to 
be  expected  only  from  partaking  worthily  of  it:  for  he 
that  eateth  and  drinketh  unworthily,  St  Paul  hath  told 
us,  is  guilty  of  the  body  and  blood  of  the  Lord,  that  is, 
guilty  of  irreverence  towards  it,  and  eateth  and  drinking 
judgment  to  himself.    Our  translation  indeed  hath  it, 
damnation  to  himself,  but  there  is  so  great  danger  of  this 

*  Ign.  ad.  Eph.  c,  20.    See  Waterland  on  the  Eacharist,  p.  217. 


ON  THE  XOBD^S  SUPPEE,  161 

last  word  being  understood  here  in  too  strong  a  sense, 
that  it  would  be  much  safer  and  more  exact,  to  translate 
it,  (as  it  is  often  translated  elsewhere,  and  once  in  a  few 
verses  after  this  passage,  and  from  what  follows  ought 
undeniably  to  be  translated  here)  judgment  or  condem- 
nation ;  not  to  certain  punishment  in  another  life,  but  to 
such  marks  of  God's  displeasure  as  He  sees  fit;  which 
will  be  confined  to  this  world,  or  extended  to  the  next, 
as  the  case  requires :  for  receiving  unworthily  may,  ac- 
cording to  the  kind  and  degree  of  it,  be  either  a  very 
great  sin  or  comparatively  a  small  one.  But  all  dan- 
gerous kinds  and  degrees  may  with  ease  be  avoided,  if 
we  only  take  care  to  come  to  the  sacrament  with  proper 
dispositions,  and  which  will  follow  of  course,  to  behave 
at  it  in  a  proper  manner. 

To  these  dispositions  our  catechism  proceeds,  but 
more  is  needful  to  be  known  concerning  them,  than 
can  well  be  laid  before  you  now ;  therefore  I   shall 
conclude  at  present  with  desiring  you  to  observe,  that 
no  unworthiness  but  our  own,  can  possibly  endanger  us 
or  prevent  our  receiving  benefit :  doubtless  it  would 
both  be  more  pleasing  and  more  edifying,  to  come  to 
the  table  of  the  Lord,  (1  Cor.  x.  21.)  in  company  with 
such  only  as  are  qualified  for  a  place  at  it ;  and  they 
who  are  unqualified  ought,  when  they  properly  can,  to 
be  restrained  from  it :   but  we  have  neither  direction 
nor  permission  to  stay  away,  because  others  come  who 
should  not,  nor  can  they  ever  be  so  effectually  excluded, 
but  that  tares  will  be  mixed  among  the  wheat ;  and  at- 
tempting to  rootthemup  may  often  be  more  hurtful,  than 
letting  both  grow  together  until  the  harvest.  C*^^o,tt.  xiii. 
28 — 3 1. J     >J ay,  should  even  the  stewards  SLud  diis^^en- 
sers  of  God^s  mysteries  ( i  (^or.  iv.  2.  J  be  unholy  persons, 
though  it  be  a  grievous  temptation  to  others  to  abhor 
14 


1'65  ON  THE  lORD^S  STJTFEH. 

the  offering  of  the  Lord,  yet  that  is  holy  still.  They  shali 
hear  their  iniquity :  but  notwithstanding,  all  the  promises 
of  all  God's  ordinances  are  yea  and  ^men,  sure  and 
certain  in  Jesus  Christ,  to  as  many  as  worship  Him  in 
spirit  and  in  truth,  (^  Cor,  i.  20. — Jehn  iv.  23.J 


t     165    ] 


OiN  THE  LORD'S  SUPPER. 
Part  III. 

What  qualifications  and  dispositions  are  required  of 
those  who  come  to  the  Lord's  supper,  the  scripture  hath 
not  particularly  expressed,  for  they  are  easily  collected 
from  the  nature  of  this  ordinance  ;  but  our  catechism,  in 
its  fifth  and  last  answer  concerning  it,  hath  reduced 
them  very  justly  to  three;  repentance,  faith,  and  cha- 
rity. 

L  That  roe  repent  us  truly  of  our  former  sins^  stedfastly 
purposing  to  lead  a  new  life.  For  as  we  are  by  nature 
prone  to  sin  ;  and  the  youngest  a^ld  best  among  us  have> 
in  more  instances  than  a  few,  been  guilty  of  it,  the  less 
the  better ;  so  in  Christianity,  repentance  is  the  founda- 
tion of  every  thing:  now  the  sorrow  that  we  ought  to 
feel  for  the  least  sin,  must  be  a  very  serious  one,  and  for 
greater  offences  in  proportion  deeper,  but  the  vehemence 
arid  sensibility  of  grief  will  on  every  occasion  and 
•particularly  on  this,  be  extremely  different  in  different 
persons,  and  therefore  all  that  God  expects  is,  a  sincere, 
though  it  may  be  a  calm,  concern  for  every  past  fault  of 
which  we  are  conscious,  and  for  the  multitudes  which 
we  have  either  not  observed  or  forgotten.  And  this 
concern  must  proceed  from  a  sense  of  duty,  and  produce 
the  good  effects  of  an  humble  confession  to  Him  in  all 
cases,  and  to  our  fellow-creatures  in  all  cases  needful; 
of  restitution  for  the  injuries  that  we  have  done,  so  far  as 
it  is  possible  ;  and  of  a  settled  resolution  to  amend  our 
hearts  and  lives,  wherever  it  is  wanting.  Moi-e  than 
this  we  cannot  do.  and  less  than  this  God  cannot  accept: 


164  ON  THE  lord's  SlTPPER. 

for  it  would  be  giving  us  a  licence  to  disobey  Him,  if 
He  allowed  us  to  come  to  his  table  and  profess  to  have 
fellowship  with  him,  while  we  walked  in  darkness.  (1 
John  u  6.)  Mere  infirmities  indeed,  and  undesigned 
frailties,  provided  we  strive  against  them  with  any  good 
degree  of  honest  care,  and  humble  ourselves  in  the  Di- 
vine presence  for  them  so  far  as  we  are  sensible  of  them, 
will  not  provoke  God  to  reject  us  as  unworthy  receivers, 
though  in  strictness  wc  are  ail  unworthy  :  for  if  such 
failures  as  these  made  persons  unfit,  nobody  could  be 
fit :  and  therefore  they  will  be  no  excuse  for  omitting 
what  Christ  hath  commanded,  nor  can  be  any  reason 
why  we  should  not  do  it  with  comfort* 

But  whoever  lives  in  any  wilful  sin,  cannot  safely 
come  to  the  holy  Sacrament ;  nor,  which  I  beg  you  to 
observe,  can  he  safely  stay  away  :  for,  as  the  hypocrisy 
of  professing  amendment  falsely  at  God's  table  is  a 
great  sin,  so  the  profaneness  of  turning  our  backs  upon 
it,  because  we  will  not  amend,  is  to  the  full  as  great  a 
one;  and  it  is  the  merest  folly  in  the  world,  to  choose 
citlier  as  the  safer  way  ;  for  a  wicked  person  can  be  safe 
no  way :  but  let  him  resolve  to  quit  his  wickedness,  and 
when  he  is  thoroughly  sure,  so  far  as  he  can  judge  from 
a  competent  experience,  that  he  hath  resolved  upon  it 
effectually,  then  he  may  as  safely  receive  as  he  can  say 
his  prayers  :  and  such  a  one  should  come,  not  with  ser- 
vile fear  as  to  a  hard  master,  but  with  willing  duty  as  to 
a  merciful  father.  Nay,  should  he  afterwards  break  his 
resolutions,  though  doubtless  it  would  be  the  justest 
cause  of  heavy  grief,  yet  it  would  not  prove  that  he  re- 
ceived unworthily,  but  only  that  he  hath  behaved  un- 
worthily since  he  received  :  and  the  thing  for  him  to  do 
is,  to  lament  his  fault  with  deeper  contrition,  renew  his 
good  pui'pose  more  firmly,  pray  for  help  from  above  witfi 
more  earnestness,  watch  over  himself  with  more  prudent 


id5 

care ;  then  go  again  to  God's  altar,  tliankfully  comme- 
morate his  pardoning  love,  and  claim  anew  the  henefit 
of  his  gracious  covenant.  Following  this  course  honest- 
ly, he  will  assuredly  gain  grou-nd,  and  therefore  such  as 
do  not  gain  ground,  do  not  follow  it  honestly  ;  but  allow 
themselves  to  go  round  in  a  circle  of  sinning,  then  re- 
penting, as  they  call  it,  and  communicating  ;  then  sin- 
ning again;  as  if  every  communion  did  of  course  wipe 
off  the  old  score,  and  so  they  might  begin  a  new  one 
without  scruple,  which  is  the  most  absiird,  the  most  ir- 
religious, the  most  fatal  imagination,  that  can  be. 

II.  The  next  thing  required  of  those  who  come  to  the 
Lord's  supper,  is  a  lively  faith  in  GoiVs  mercy  through 
Christy  with  a  thankful  remembrance  of  his  death :  and  tlie 
faitli  necessary  is  a  settled  ])eF-suasion,  that  for  the  sake 
of  the  meritorious  obedience  and  sufferings  of  mir  blessed 
Redeemer,  God  will  pardon  ti'uc  penitents;  together 
with  a  comfortable  trust,  that  we,  as  such,  have  an  in- 
terest in  his  merits.  But  here  again  you  must  observe, 
that  different  pei-sons  may  have  vfi-y  different  degrees 
of  this  persuasion  and  trust :  some  may  be  weak  in  faith  ; 
may  have  caiise  to  say  with  Him  in  the  gospel  of  St> 
Mark^  Lord  I  believe  ;  help  thou  mine  unbelief;  and  yet 
their  prayers,  like  His,  may  be  graciously  heard:  Others 
may  be  strong,  and  increase,  till  they  abound  in  faiths 
and  such  iiave  great  reason  to  be  thankful  to  God  for 
themselves,  but  surely  theyou^ght  never  to  judge  hardly 
of  tlieir  brethren,  who  liave  not  advanced  so  far.  The 
pule  of  judging^both  in  the  catechism  and  the  scripture, 
is  not  by  the  pasitiveness,  but  the  liveliness  of  our  faith  ; 
that  is,  the  fruits  of  a  Christian  life  which  it  produces ; 
for  faith  without  works  is  dead:  {James  u^  1 7.]  if  wc 
cannot  show  the  evidence  of  these,  tlie  highest  con- 
fidence will  do  us  no  good ;  and  if  we  can-  we  need  have 

no  doubts  concerning  our  spii-itual  condition  ;  andthoua:lii 
14* 


166 

we  have  ever  so  many,  provided  we  have  no  sufficient 
reason  for  them,  we  may  celebrate  this  holy  ordinance 
very  safely.  For  such  weaknesses  in  onr  natural  tem- 
per and  spirits  are  no  way  inconsistent  with  havin.G;,  in 
our  fixed  and  deliberate  judgment,  that/iiW  trust  in  GocVs 
mercy f  wliich  the  communion-service  requires  ;  and  we 
cannot  take  a  more  likely  method,  either  to  perfect  our 
repentance  or  to  strengthen  our  faith,  than  receiving  the 
sacrament  frequently. 

Our  catechism  teaches  further,  that  our  faith  in  Christ 
must  be  accompanied  with  a  thankful  remembrance  of  his 
death.  And  surely,  if  we  believe  that  He  died  to  save 
us,  we  must  be  thankful  for  it :  but  then  the  measure  of 
our  thankfulness  must  be  taken  from  the  goodness  and 
constancy  of  its  eflTects,  not  from  that  sensible  warmth 
and  fervency,  which  we  cannot,  ordinarily  speaking, 
feel  so  strongly  in  spiritual  things  *as  in  temporal ;  and 
of  vvliich  bad  persons  may  at  times  have  very  much,  and 
good  persons  little ;  for  that  is  the  true  thankfulness, 
which  produces  love :  And  this  is  the  love  of  Gad,  that  we 
keep  his  commandments,    ( I  John  v.  3.) 

But  there  is  one  commandment,  as  I  have  show  n  you, 
peculiarly  connected  with  this  ordinance,  and  therefore 
our  catechism  sj)^cifies  it  separately,  and  in  express 
terms,  by  requiring, 

III.  That  we  be  in  charity  with  all  men.  For  we  can 
fiave  no  share  in  the  love  of  our  Creator,  our  Redeemer, 
and  Sanctifier,  unless,  in  imitation  of  it,  we  lovt^,  one 
another;  and  as  the  goodness  of  God  is  universal,  ours 
must  be  so:  Receiving  the  holy  communion  was  indeed 
intended  to  increase  the  degree  of  it;  but  we  must  have 
the  reality,  before  we  are  wortliy  to  receive ;  and  we 
must  show^  it  is  real,  by  forgiving  them  who  trespass 
against  us;  by  assisting,  as  far  as  can  be  reasonably  ex- 
jiected,  those  who  need  assistance  in  any  kind,  by  our 


©N  THE  lord's  SIJPPEE,  16f 

hearty  prayers  for  those  whom  we  can  help  no  other 
Avay  ;  by  faithfully  performing  the  duties  of  our  several 
stations  and  relations  in  life ;  and  by  condescension,  mild- 
ness, and  humanity  towards  every  person,  as  occasion 
offers:  all  which  duties,  and  particularly  that  of  for- 
giveness, have  been  explained  to  you  in  their  pi'oper 
places. 

These  then  being  the  dispositions  requisite  for  re- 
ceiving the  holy  sacrament,  as  indeed  they  are  for  ob- 
taining eternal  happiness  ;  we  are  all  greatly  concerned 
to  examine  ourselves,  whether  we  have  them  or  not;  and 
should  have  been  concerned  to  do  it,  though  this  ordi- 
nance had  never  been  appointed  ;  but  we  are  now  more 
especially  bound  to  it  with  a  view  to  this  ordinance,  both 
from  the  nature  of  it,  and  from  St.  TauVs  positive  in- 
junction :  Let  a  man  examine  himself,  and  so  let  him  eat 
ofthatbreadf  and  drink  of  that  cup.     (I  Cor,  xi.  28.) 

The  principal  subjects  of  our  examination  are  com- 
prehended under  the  three  heads  just  now  mentioned  :  but 
as  to  any  particular  method  to  be  taken,  or  time  to  be 
spent  in  it,  or  in  any  other  further  preparation  subse- 
quent to  H:,  we  have  no  command,  it  is  left  to  every  one's 
prudence  and  voluntary  ]riety  :  Tiiey  who  live  in  a  con- 
stant pi'actice  of  religion  and  virtue,  are  always  fit  for 
the  sacrament;  and  may,  if  the  call  be  sudden,  by  reflect- 
ing for  a  few  moments  sufficiently  know  that  they  are 
fst:  Persons  who  live  in  any  sin,  may  as  easily  and 
quickly  know  that  tliey  are  not,  and  it  is  only  in 
doubtful  cases,  that  any  length  of  consideration  is  neces- 
sary to  satisfy  us  about  this  matter.  But  it  must  be  ex- 
tremely useful  for  all  pei-sons,  not  only  to  be  attentive  to 
their  ways  constantly,  but  to  look  back  upon  them  fre- 
quently ;  much  more  frequently  than  almost  any  one  re- 
ceives the  sacrament,  and  as  things  which  have  no  cer- 
tain season  fixed  for  them^  are  \cvy  apt  to  be  neglected^ 


r6l5r  ON  THE  lord's   SUPPER* 

we  should  fix  upon  this  as  one  certain  season,  for  as  par- 
ticular an  inspection  into"  the  state  of  our  hearts  and 
lives,  as  vv€  can  well  make  and  can  hope  to  be  the  better 
for ;  Joining  with  it  suitable  meditations,  resolutions,  and 
devotions.  But  then  in  the  whole  of  this  work  we  must 
be  careful,  neither  to  hurry  over  any  part  thoughtlessly, 
nor  lengthen  it  wearisomely  ;  and  in  our  examination 
we  must  be  especially  careful,,  neither  to  flatter  nor  yet 
to  affright  ourselves;  but  observe  impartially  what  is 
right  in  us,  thank  God  and  take  the  comfort  of  it ;  ac- 
knowledge what  is  wrong,  beg  pardon  and  amend  itt 
For  without  amendment,  being  ever  so  sorry  will  avail 
nothing. 

The  last  thing  to  be  mentioned  in  relation  to  this  holy 
sacrament,  isour  behaviour  at  it,  which  ought  to  be  very 
serious  and  reverent ;  such  as  may  show  in  the  most  pro- 
per* manner,  that,  to  use  the  apostle's  words,  we  discern 
or  distinguish  the  Lord^s  lody ;  look  on  the  action  of  re- 
ceiving it,  as  one  of  no  common  nature,  but  as  the  reli- 
gious memorial  of  our  blessed  Saviour's  dying  for  us, 
and  by  his  deatii  establishing  with  us  a  covenant  of  par- 
don, grace,  and  everlasting  felicity  on  God's  part,  and 
of  faith  and  holiness  on  ours.  With  this  important  con- 
sideration, we  should  endeavour  to  affect  our  hearts 
deeply  and  tenderly  ;  yet  neither  to  force  our  minds  into 
immoderate  transports,  by  which  we  shall  only  bewilder 
and  lose  instead  of  benefiting  ourselves,  nor  express  even 
what  we  ought  to  feel,  by  any  improper  singularities  of 
gesture ;  nor  yet  be  dejected,  if  we  have  less  feeling,  and 
even  less  attention  to  the  service,  than  we  have  reason 
to  wish.  For  such  things  may  be,  in  a  great  measure  at 
least,  natural  and  unavoidable:  or,  supposing  then*, 
faults,  they  may  be  and  often  are,  the  faults  of  such  per- 
sons as  notwithstanding  are,  on  the  whole,  very  worthy- 
communicants;  They  may  be  for  a  time,  useful  means  >€ 


»N  THE  LOTtD^S  SUPPER.  l69 

keeping  us  humble  and  w  atcbful ;  after  that,  God  may 
deliver  us  from  them :  and  should  we  continue  all  our 
lives  afflicted  with  them,  it  would  never  hinder  our  re- 
ceivinj?  all  the  necessary  benefits  of  this  ordinance. 

God  grant,  that  both  it  and  all  His  other  gracious  in- 
stitutions, may  contribute  effectually  to  build  us  up  in  our 
most  holy  faith  in  a  suitable  practice,  that  so  we  may  ever 
keep  ourselves  in  the  love  of  GoiU  aiul  on  good  grounds 
look  for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal 
life^  ' 


f   iro  1 


OF  MAN'S  INABILITY,  GOD'S  GRACE,  AN© 
PRAYER  TO  HIM  FOR  IT. 

I  have  now  proceeded,  in  the  course  of  these  lectures^ 
to  the  end  of  the  Commandments;  and  explained  the 
nature  of  that  repentance,  faith  and  obedience,  which 
were  promised  for  us  in  our  baptism,  and  which  we  are 
bound  to  exercise,  in  proportion  as  we  come  to  under- 
stand the  obligations  incumbent  on  us.  You  cannot  but 
see  by  this  time,  that  the  duties  which  God  enjoins  us, 
are  not  only  very  important  but  very  extensive ;  and 
therefore  a  consideration  will  almost  unavoidably  pre- 
sent itself  to  }  our  minds  in  the  next  place,  what  abilities- 
we  have  to  perform  them.  Now  this  question  our  Cate- 
chism decides  without  asking  it,,  by  a  declaration  ex- 
tremely discouraging  in  appearance;  that  we  are  not 
able  of  02irselveSn  to  walk  in  the  Commandments  of  God,, 
and  to  serve  him. 

Indeed,  had  we  ever  so  great  abilities,  we  must  have 
them  not  of  ourselves,  but  of  our  maker,^  from  whom  all 
the  powers  of  all  creatures  are  derived.  But  something 
fnrther  than  this  is  plainly  meant  here:  that  there  are 
no  powers  belonging  to  human  nature  in  its  present 
state,  sufficient  for  so  great  a  purpose.  The  law  of  God 
is  spiritual;  but  we  are  carnal  sold  under  sin,  {Rom  \iu 
14.)  and  that  such  is  our  condition,  will  appear  by  re- 
flecting, first,  what  it  was  at  our  birth;  secondly,  what 
we  have  made  it  since. 

1.  As  to  the  first,  we  all  give  proofs,  greater  or  less, 
of  an  inbred  disorder  and  wrongness  in  our  understand- 
ings, will  and  affections :  possibly  one  proof  that  some 
may  give  of  it,  may  be  a  backwardness  to  own  it:  brit 


or  man's  INABIIITT  &C.  Ifi 

fliey  little  consider  how  severe  a  sentence  they  would 
pass,  by  denying  it  on  themselves  and  all  mankind : 
even  with  our  natural  bad  inclinations  for  some  excuse, 
we  are  blameable  enough  for  the  ill  things  that  we  do  - 
but  how  much  more  should  we  be  so,  if  we  did  them  all 
without  the  solicitation  of  any  inward  depravity,  td 
plead  afterwards  in  our  favour?  in  point  of  interest 
therefore  as  well  as  truth,  we  are  concerned  to  admit 
an  original  proneness  to  evil  in  our  frame,  while  yet 
reason  plainly  teaches  at  the  same  time,  that  what«*ver 
God  created  was  originally,  in  its  kind,  perfect  and  good. 
To  reconcile  these  two  things  would  have  been  a 
great  difficulty,  had  not  revelation  pointed  out  tiie  way, 
by  informing  us,  that  man  was  indeed  made  upright, 
but  that  the  very  first  of  the  human  race  lost  their  inno- 
cence and  their  happiness  together  ;  and  tainting  by  wil- 
ful transgression  their  own  nature,  tainted  by  conse- 
quence that  of  their  whole  posterity.  Thus  by  one  man, 
sin  entered  into  the  worlds  and  death  by  sin  ;  and  so  death 
passed  upon  all  men^  for  that  all  have  sinned.  We  find 
in  fact,  however  difficult  it  may  he  to  account  for  it  in 
speculation,  that  the  dispositions  of  parents  both  in  body 
and  mind,  very  commonly  descend,  in  some  degree,  to 
their  children  ;  and  therefore  it  is  entirely  credible,  that 
so  great  a  change  in  the  minds  of  our  first  parents 
from  absolute  rectitude  of  temper  to  presumptuous  wick- 
edness ;  accompanied  with  an  equal  change  of  body,  from 
an  immortal  condition  to  a  mortal  one,  produced  per- 
haps in  part,  by  the  physical  effects  of  the  forbidden 
fruit ;  that  these  things,  I  say,  should  derive  theii*  fatal 
influences  to  every  succeeding  generation.  For  though 
God  will  never  impute  any  tiling  to  us,  as  our  personal 
fault,  which  is  not  our  doing,  yet  he  may  very  justly 
withhold  from  us  those  privileges,  which  he  granted  to 
«ur  first  parents  only  on  condition  of  their  faultless 


172  OF  man's  INABIMTY  &C. 

obedience,  and  leave  us  subject  to  those  inconveniences, 
wliicli  followed  of  course  from  their  disobedience :  as,  in 
multitudes  of  other  cases,  we  see  children  in  far  worse 
circumstances  by  the  faults  of  their  distant  forefathers, 
than  they  otherwise  would  have  been ;  and  most  evident- 
ly it  is  no  more  a  hardship  upon  us,  to  become  such  as  we 
are  by  means  of  Mam's  transgression,  than  to  suffer 
what  we  often  do  for  the  transgressions  of  our  other 
ancestors;  or  to  have  been  created  such  as  we  are, 
without  any  one's  transgression  :  which  last,  all  who 
disbelieve  original  sin,  must  affirm  to  be  our  case. 

But  unliappy  for  us  as  the  failure  of  the  first  man 
was,  vve  should  be  happy  in  comparison,  if  this  were 
all  that  we  had  to  lament.  Great  as  the  native  disorder 
of  our  frame  is,  yet  eitliei'  the  fall  of  Mam  left  in  it  or 
God  restored  to  it,  some  degree  of  disposition  to  obedi- 
f^nce,  and  of  strength  agaijist  sin  :  so  that  though  iii  us» 
that  is  ill  ourjlesh,  drvellet/i  no  good  things  yet  after  the 
inward  man^  (the  mind  J  we  delight  in  the  law  oj  God; 
fRoia,  ^^-Z,  23, J  and  there  are  occasions,  on  which  even 
the  Gentiles,  which  have  not  the  law,  do  by  nature  the 
things  contained  in  tlie  law,  (liom»  ii.  14.J  though  nei- 
ther all,  nor  any,  are  without  fault;  and  on  us  Chris- 
tians, our  heavenly  Father  confers  in  our  baptism  the 
assurance,  of  much  greater  strength  to  obey  his  com- 
mands, than  they  have.     But  then,  if  we  consider 

2.  What  we  have  made  our  condition  since,  we  shall 
find,  that  instead  of  using  well  the  abilities  which  we 
had,  and  taking  the  methods  which  our  maker  hath  ap- 
pointed for  the  increase  of  them,  we  have  often  careless- 
ly, and  too  often  wilfully,  misemployed  the  former,  and 
neglected  the  latter.  Now  by  every  instance  of  such 
beiiaviour,  we  displease  God,  weaken  our  right  affec- 
tions, and  add  new  strength  lo  wrong  passions :  and  by 
habits  of  such  behaviour,  corrupting  our  hearts  and 


OF  man's  INABIXITY  &C.  175 

blinding  our  understandings,  we  bring  ourselves  into  a 
much  worse  condition  than  that  in  which  we  were  born, 
and  thus  become  doubly  incapable  of  doing  our  duty  i 
this,  experience  proves  but  too  plainly,  though  Scripture 
did  not  teach  as  it  doth,  that  the  imagination  of  man^s 
heart  is  evil  from  his  tjouth  ;  that  we  were  sJiapen  in  ini- 
quity,  and  in  sin  did  our  mother  conceive  ws  .♦  that  the  car- 
nal mind  is  enmity  against  God:  that  without  Christ  we 
can  do  nothings  and  that  we  are  not  sufficient  to  think  any 
thing,  as  of  ourselves. 

Yet,  notwithstanding  this,  we  feel  within  us  an  obli- 
gation of  conscience  to  do  every  thing  that  is  right  and 
good  :  for  that  obligation  is  in  its  nature  unchangeable, 
and  we  cannot  be  made  happy  otherwise,  than  by  en- 
deavouring to  fulfil  it ;  though  God,  for  the  sake  of  our 
blessed  Redeemer,  will  make  fit  allowances  for  our  com- 
ing short  of  it.  But  then  we  must  not  hope  for  such  al- 
lowances as  would  really  be  unfit :  our  original  weakness 
indeed  is  not  our  fault,  but  our  neglect  of  being  relieved 
from  it,  and  the  additions  that  we  have  made  to  it,  are : 
and  whatever  we  might  have  had  the  power  of  doing,  if 
we  would,  it  is  no  injustice  to  punish  us  for  not  doing, 
especially  when  the  means  of  enabling  ourselves  continue 
to  be  offered  to  us  through  our  lives.  JNow,  in  fact,  the 
whole  race  of  mankind  I  charitably  hope  and  believe, 
have,  by  the  general  grace  or  favour  of  God,  the  means 
of  doing  so  much  at  least,  as  may  exempt  them  from  fu- 
ture sufferings :  but  Christians,  by  the  special  grace 
mentioned  in  this  part  of  the  catechism,  are  qualified  to 
do  so  much  more,  as  will  entitle  them,  not  for  their  own 
worthiness,  but  that  of  the  holy  Jesus,  to  a  distinguishing 
share  of  future  reward. 

Mow  the  special  grace  of  the  Gos]>el  consists,  partly 
in  the  outward  revelation  which  it  makes  to  us  of  divine 
truths  'y  partly  in  the  inward  assistance  which  it  bestows 
15 


174  OF  man's  inability  &c* 

on  us  for  obeying  the  divine  will.  The  latter  is  the 
point  here  to  be  considered. 

That  God  is  able,  by  secret  influences  on  our  minds, 
to  dispose  us  powerfully  in  favour  of  what  is  right,  there 
can  be  no  doubt ;  for  we  are  able  in  some  degree,  to  in- 
fluence one  anotlier  thus  : — that  there  is  need  of  his  doing 
it,  we  all  have  but  too  much  experience ;  and  that  there- 
fore we  may  reasonably  hope  for  it,  evidently  follows. 
He  interposes  continually  by  His  providence,  to  carry 
on  the  course  of  nature  in  the  material  world;  is  it  not 
then  very  likely  that  He  should  interpose  in  a  case, 
which,  as  far  as  we  can  judge,  is  yet  more  worthy  of  His 
interposition  ;  and  incline  and  strengthen  His  poor  crea- 
tures to  become  good  and  happy,  by  gracious  impres- 
sions on  their  souls,  as  occasions  require?  but  still,  hope 
and  likelihood  are  not  certainty  :  and  God,  whose  ways 
are  past  Jinding  out,  might  have  left  all  men  to  their  own 
strength,  or  rather  indeed  theii*  own  weakness.  But 
whatever  he  doth  in  relation  to  others,  which  is  not 
our  concern,  he  hath  clearly  promised  to  us  Christians, 
that  his  grace  shall  be  sufficient  for  us :  His  holy  Spirit 
shall  enable  us  effectually  to  do,  every  thing  which  His 
word  requires. 

We  may  resist  His  motions :  or  we  may  receive  them 
into  our  souls,  and  act  in  consequence  of  them.  Every 
one  hath  power  enough  to  do  right;  Scripture,  as  well 
as  reason,  shows  it :  only  we  have  it  not  resident  in  us 
by  nature,  but  bestowed  on  us  continually  by  our  Maker, 
as  we  want  it.  In  all  good  actions  that  we  perform,  the 
preparation  of  the  heart  is  from  the  Lord;  [Prov.  xvi.  1.) 
and  that  faith,  which  is  the  fountain  of  all  actions  truly 
good,  is  not  of  ourselves,  it  is  the  gift  of  God,  {Eph,  ii.  8.) 
But  he  giveth  liberally  to  all  (James  i.  5.)  wiio  ask  him, 
aiid  therefore  no  one  hath  caus<^  of  complaint. 

It  is  true,  we  are  seldom  able  to  distinguish  this  hea- 


OF  man's  inability  &c.  ir^ 

renly  influence  from  the  natural  workings  of  our  own. 
minds,  as  indeed  we  are  often  influenced  one  by  another 
without  perceiving  it ;  but  the  assurance  given  in  Scrip- 
ture of  its  being  vouchsafed  to  us,  is  abundanily  suffi- 
cient ;  to  which  experience  also  would  add  strong  con- 
firmation, did  we  but  attend  with  due  seriousness  to 
what  passes  w  ithin  our  breasts. 

Our  natural  freedom  of  will  is  no  more  impaired  by 
these  secret  admonitions  of  our  Maker,  than  by  the  open 
persuasions  of  our  fellow  creatures  :  and  the  advantage 
of  having  God's  help,  far  from  making  it  unnecessai  y  ta 
help  ourselves,  obliges  us  to  it  peculiarly  :  we  are  there- 
fore to  work  out  our  own  salvation^  because  He  worketh 
in  us  both  to  will  and  to  do,  {P/iiL  ii.  l^^  13.)  For  it  is 
a  great  aggravation  of  e\ei*y  sin,  that,  in  committing  it, 
we  quench  the  pious  motions  excited  by  the  spirit  ( I  Thes, 
V.  1^.)  af  God  In  our  hearts;  and  a  great  incitement  to 
our  endeavours  of  performing  every  duty,  that  with 
such  aid  we  may  be  sure  of  success ;  our  own  natural 
strength  cannot  Increase,  as  temptations  and  difficulties 
do,  but  that  which  we  receive  fiom  heaven^  can ;  and 
thus  it  is,  that  we  learn  courage  and  humility  at  once, 
by  knowing  that  we  can  do  ail  things,  but  only  through 
Chnst  xvhich  streugtheneth  us;  {Phil,  iv,  13.)  and  there- 
fore not  we^  but  the  grace  of  God,  which  is  with  us.  (1  Cor^ 
XV.  10.) 

This  grace  therefore  being  of  such  importance  to  us^ 
our  catechism,  with  great  reason,  directs  us  at  ail  times 
to  caitfor  it  by  diligent  prayer  :■  for  our  heavenly  Father 
hath  not  promised,  nor  can  we  hope  that  He  xvill  give 
the  Holy  Spirit  to  them  who  proudly  disdain  or  negli- 
gently omit  to  ask  Him,  {Luke  xi.  13.)  And  hence  it 
becomes  peculiarly  necessary ,  that  we  should  understand 
how  to  pray  to  Him  ;  a  duty  mentioned  in  the  former 


i "6  or  man's  inability  &c; 

part  of  the  catechism,  but  reserved  tabe  explained  more 
fully  in  this* 

God  having  bestowed  on  us  the  knowledge  in  some 
measure,  of  what  He  is  in  Himself,  and  more  especially  of 
what  he  is  to  us ;  we  are  doubtless  bound  to  be  suitably 
affected  by  it ;  and  to  keep  alive  in  our  minds  with  the 
Titmost  care,  due  sentiments  of  our  continual  dependence 
on  Him,  of  reverence  and  submission  to  His  will,  of  love 
and  gratitude  for  His  goodness,  of  humility  and  sorrow 
for  all  our  sins  against  Him,  and  earnest  desire  that  his 
mercy  and  favour  may  be  shown  in  such  manner  as  He 
shall  think  fit,  to  us  and  to  all  our  fellow-creatures. 

Now,  if  these  sentiments  ought  to  be  felt,  they  ought 
also  to  be  some  way  expressed  :  not  only  thatothers  may 
see  we  have  them  and  be  excited  to  them  by  our  example  ; 
hut  that  we  ourselves  may  receive  both  the  comfort  and 
The  improvement  wliich  must  naturally  flow,  from  exer- 
rising  such  valuable  affections.  And  unquestionably  the 
most  lively  and  most  respectful  manner  of  exercising 
Ihem  is,  that  we  direct  them  to  Him  who  is  the  object  of 
them,  and  pour  out  our  hearts  before  Him  in  suitable 
acts  of  homage,  thanksgiving,  and  confession  ;  in  hum- 
ble petitions  for  ourselves,  and  intercessions  for  all  man- 
kind :  not  that  God  is  ignorant,  till  we  inform  Him, 
cither  of  our  outward  circumstances  or  the  inward  tem- 
per of  our  hearts  5  if  He  were,,  our  prayers  would  give 
Him  but  very  imperfect  knowledge  of  either,  for  we  are 
ourselves  greatly  ignorant  of  both  :  But  the  design  of 
prayer  is,  to  bring  our  own  minds  into  a  right  frame ; 
and  so  make  ourselves  fit  for  those  blessings,  for  which 
we  are  very  unfit,  while  we  are  too  vain  or  too  careless 
to  ask  them  of  God. 

The  very  act  of  prayer  therefore,  will  do  us  good  if  we 
pray  with  attention,  else  it  is  nothing ;  and  with  sinccri 


-       OF  man's  INABILITY  &C.  177 

ty,  else  it  is  wo^se  than  nothing ;  and  the  consequences 
of  pray  in  j^,  God  hath  promised,  shall  be  further  good  : 
Ml  things  whatsoever  ]je  shall  ask  in  prayer^  believing,  ye 
shall  receive,  (^Matt,xxu  22.)  Not  absolutely  all  things 
whatsoever  we  desire ;  for  son^  of  our  desires  may  be 
on  several  accounts  unfit  and  some  would  prove  extreme- 
ly hurtful- to  ns  :  therefore  we  ought  to  consider  well  what 
we  pray  for,  and  especially  in  all  temporal  matters  refer 
ourselves  wholly  to  God's  good  pleasure.  Nor  doth  He 
always  grant  immediately  what  He  designs  to  grant, 
and  hath  given  us  the  fullest  right  to  ask  :  but  delays  it 
perhaps  a  while  to  exercise  our  patience  and  trust  in 
Him:  for  which  reason  our  Saviour  directs  us  always 
to  pray  and  not  to  faint.  But  whatever  is  really  good. 
He  will  undoubtedly,  as  soon  as  it  is  really  necessary, 
give  us  upon  our  request;  provided  further,  that  with  our 
earnest  petitions  we  join  our  hanest  endeavours,  for 
prayer  was  never  designed  to  serve  instead  of  diligence, 
but  to  assist  it :  and  therefore,,  if  in  our  temj)oral  affairs 
-we  are  idle  or  inconsideratc,^  we  must  not  expect  that  our 
prayers  will  bring  us  good  success;  and  if,  in  our  spi- 
ritual ones,  we  wilfully  or  thoughtlessly  neglect  our- 
selves; we  must  not  imagine  that  God  will  amend  us 
against  our  wills,  or  whilst  we  continue  supinely  indif- 
ferent. But  let  us  do  our  duty  to  the  best  of  our  power, 
at  the  same  time  that  we  pray  for  his  blessing;  and  we 
may  be  assured  that  nothing  but  an  injurious  disbelief 
can  prevent  our  obtaining  it,  on  whicbaccount  St.  James 
requires,  that  we  ask  in  faith,  nothing  wavering. 

Indeed,  without  the  encouragement  given  us  in  scrip- 
ture, it  might  well  be  with  some  diffidence,  and  it  should 
still  be  with  the  utmost  reverence,  that  we  take  upon  us 
to  speak  unto  the  Lard,  who  are  bid  dust  and  ashes.  {Gen. 
xviiL  2r.)  The  heathens  therefore  addressed  their 
prayers  to  imaginary  deities  of  an  inferior  rank,  as  judg- 

1  5^ 


ITS  wF  man's  INABILITY  &C 

ing  themselves  unworthy  to  approach  the  supreme  One : 
but  our  rule  is,  T/iou  shall  worship  the  Lord  thy  God,  and 
Him  only  shall  thou  serve,  {Matt,  \y>  10,)  The  affected 
humility  of  worshipping  even  angels,  and  therefore  much 
more  saints,  (who,  if  really  such,  are  yet  lower  than  an- 
gels{Psal,  viii  5,)may,aswe  are  taught,  beguile  us  of  our 
reward:  [Col,  it.  11.)  whereas  we  may  come  boldly  to 
the  throne  of  our  Maker's  grace,  {Heb,  iv.  16.;  though 
not  in  our  own  right,  yet  through  the  Mediator  whom  he 
hath  appointed^  and  who  hath  both  procured  us  the  pri- 
vilege and  instructed  us  how  to  use  it,  by  delivering  to 
us  a  prayer  of  his  own  composition,  which  might  be  at 
once  a  form  for  us  freq^lently  to  repeat,  and  a  pattern 
for  us  always  to  imitate. 

That  the  Lord's  prayer  was  designed  as  a  form,  ap- 
pears from  his  own  Viords:  lifter  this  manner  pray  ye: 
or,  translating  more  literally.  Thus  pray  ye;  {Matt.  vi. 
9.)  and  which  is  yet  moie  expressive,  ff'hen  ye  pray,  say^ 
our  Father,  {Luke  xi.  2.)  ^c.  Besides,  it  was  given  by 
Him  to  his  disciples  on  their  request,  that  He  would 
leach  them  to  pray,  as  John  also  taught  his  disciples,  {Luke 
xi.  1.)  which  undoubtedly  was,  as  the  great  Rabbis 
among  the  Jews  commonly  taught  theirs,  by  a  form. 
And  acrai'dingly  this  prayer  has  been  considered  and 
used  as  such,  fi'om  the  earliest  ages  of  Christianity  down 
(o  the  present. 

Yet  our  Saviour's  design  w^as  not,  that  this  should  be 
the  only  prayer  of  christians;  as  appears  both  from  the 
precepts  and  the  practice  of  the  apostles,  as  well  as. 
from  the  nature  and  reason  of  the  thing;  but  when  it  is 
not  used  as  a  form,  it  is  however  of  unspeakable  advan- 
tage as  a  model.  He  proposes  it  indeed  more  particu- 
larly as  an  example  of  shortness;  not  that  we  are  never 
to  make  longer  prayers,  for  He  Himself  continued  ail 
night  in  prayer  to  God:  and  we  have  a  much  longer,  made 


OF  M^AN^S  I?f  ABILITY  &C.  1T9 

by  the  apostles,  in  the  fourth  chapter  of  the  Acts :  but 
his  intention  was,  to  teach  by  this  instance,  that  we  are 
not  to  affect  unmeaning  repetitions,  or  any  needless  mul- 
tiplicity of  words,  as  if  we  thought  thai  we  should  be 
heard  for  our  much  speaking.  And  not  only  in  this  re- 
spect, but  every  other,  is  our  Lord'^s  prayer  an  admira- 
ble institution  and  direction  for  praying  aright;  as  will 
abundantly  appear,  when  the  several  parts  of  it  come  to 
be  distinctly  explained.  But  though  such  explanation 
will  show  both  the  purport  and  the  excellency  of  it  more 
fully,  yet  they  are  to  every  eye  visible  in  the  main,  with- 
out any  exjilanation  at  all  ,*  and  therefore  let  us  conclude 
at  present  with  devoutly  offering  it  u^  to  God. 

Our  Father  which  art  in  Heaven,  hallowed  be  thfname. 
Thy  kingdom  come.  Thtj  will  be  done  in  earth,  as  it  is  in 
heaven.  Give  21s  this  day  our  daily  bread  ;  And  forgive  us 
our  trespasses,  as  we  forgive  them  that  trespass  against 
us :  And  lead  us  not  into  temptation,  but  deliver  us  from 
evil.  For  thine  is  the  kingdom,  and  the  power^  and  the 
glory,  for  ever  aiid  ever.    •iincM. 


[     180     } 


A  SERMO^f 


ON 


CONFIRMATION. 


ACTS  viii.  17. 


Then  laidihey  iheir  hands  on  them,  and!  they  receivtd'the 
Holy  Ghost 

The  history  to  which  these  words  belong,  is-  this : 
Philip  the  deacon,  ordained  at  the  same  time  with  St. 
Stephen,  had  converted  and  baptized  the  people  of  Sa- 
maria; which  the  apostles  at  Jerusalem  hearing,  sent 
down  to  them  Peter  and  John,  two  of  their  own  body, 
who,  by  prayer  accompanied  with  imposition  of  hands, 
obtained  for  them  a  greater  degree  than  tliey  had  yet 
received,  of  the  sacred  influences  of  the  Divine  Spirit: 
w  hich  undoubtedly  was  done  on  their  signifying,  in  some 
manner  so  as  to  be  understood,  their  adherence  to  the 
engagement  into  which  they  had  entered  at  their  bap- 
tism.. 

From  this  and  the  like  instances  of  the  practice  of 
the  apostles,  is  derived,  what  bishops,  tlieir  successors, 
though  every  way  beyond  comparison  inferior  to  them, 
have  practised  ever  since,  and  which  we  now  call  con- 
firmation. PreacIiiPg  was  common  to  all  ranks  of  mi- 
nisters ;  baptizing  was  performed  usually  by  the  lower 
rank ;  but,  perhaps  to  maintain  a  due  subordination, 
it  was  resei'ved  to  the  highest,  by  prayer  and  laying  on 


A  SERMON^  OX  CONFIMATIO.V.  181 

«f  hands,  to  communicate  further  measures  of  tlie  Holy 
Ghost.  It  was  indeed  peculiar  to  the  apostles,  that  on 
their  intercession  his  extraordinary  and  miraculous 
gifts  were  hestowed,  which  continued  in  the  church  no 
longer  than  they  were  needed  ;  nor  can  we  suppose  that 
all  were  partakers  of  them,  hut  unquestionably,  by  their 
petitions  they  procured  for  every  sincere  convert,  a 
much  more  valuable,  though  less  remarkable  blessing 
of  universal  and  perpetual  necessity,  his  ordinary  and 
saving  graces. 

For  these  therefore,  after  their  example,  trusting  that 
God  will  have  regard,  not  to  our  unworthiness,  but  to 
the  purposes  of  mercy  whicli  He  hath  appointed  us  to 
serve,  we  intercede  now,  w  hen  persons  take  upon  them- 
selves the  vow  of  their  baptism.  For  this  good  end  be- 
ing now  come  amongst  you,  though  1  doubt  not  but  your 
ministers  have  given  you  proper  instructions  on  tiie  oc- 
casion, yet  I  am  desiroiis  of  adding  somewhat  further, 
•which  may  not  only  more  fully  acquaint  those  who  are 
especially  concerned,  with  the  nature  of  what  they  are 
about  to  do  ;  but  remind  you  all  of  the  obligations  which 
Christianity  lays  upon  you ;  and  I  cannot  perform  it 
better,  than  by  explaining  to  you  the  office  of  confirma- 
mation,  to  w^hich  you  may  turn  in  your  prayer-books, 
where  it  stands  immediately  after  the  catechism. 

There  you  will  see  in  the  first  place,  a  preface  direct- 
ed to  be  read,  in  which  notice  is  given,  that/or  the  more 
edifying  of  such  as  receive  coiifirinationf  it  shall  be  admin- 
istered to  none  but  those  who  can  answer  to  the  questions 
of  the  catechism  preceeding  :  that  so  children  may  come  to 
years  of  some  discretion,  and  learn  what  the  promise 
made  for  them  in  baptism  was,  before  they  are  called 
upon  to  ratify  and  confrm  it  before  the  church  xvith  their 
own  consent,  and  to  engage  i/mi  they  will  ever mn^"  ^^b- 
serve  it. 


iS^  A  SERMON  ON  CONriEMATIOK. 

Prayers  may  be  offered  up  for  infants  with  very  good 
effect :  promises  may  be  made  in  their  name  by  such  as 
are  authorised  to  act  for  them:  especially  when  the 
things  promised  are  for  their  interest,  and  will  be  their 
duty ;  which  is  the  case  of  those  in  baptism.  But  no 
persons  ought  to  make  promises  for  themselves,  till  tJjey 
reasonably  well  understand  the  nature  of  them,  and  are 
capable  of  forming  serious  purposes.  Therefore,  in  the 
present  case,  being  able  to  say  the  words  of  the  cate- 
chism is  by  no  means  enough,  without  a  competent  ge- 
neral knowledge  of  theii*  meaning,  and  intention  of  be- 
having as  it  requires  them  ;  which  doubtless  tliey  are 
supposed  to  have  at  the  same  time;  and  if  they  have  not, 
making  a  profession  of  it  is  declaring  with  their  m<»uths, 
what  they  feel  not  in  their  hearts  at  the  instant,  and 
will  much  less  reflect  upon  afterwards  :  it  is  hoping  to 
please  God  by  the  empty  outward  performance  of  a  re- 
ligious rite,  from  which,  if  they  had  been  withheld  till 
they  were  duly  qualified,  their  souls  might  have  been 
affected,  and  their  conduct  influenced  by  it  as  long  as 
they  lived. 

Therefore  I  hope  and  beg,  that  neither  ministers  nor 
Parents  will  be  too  eager  for  bringing  children  very 
eai'ly  to  confirmution ;  but  first  teach  them  carefully,  to 
know  their  duty  sufficiently,  and  resolve  upon  the  prac- 
tice of  it  heai'tily  ;  then  introduce  them  to  this  ordinance, 
which  they  shall  not  fail  t<»  have  opportunities  of  attend- 
ing in  tlieir  neighbourhood  from  time  to  time^  so  long  as 
God  continues  my  lif«  and  strength. 

But  as  there  are  some  too  young  for  confirmation, 
some  also  may  be  thought  too  old,  especially  if  they 
have  received  the  holy  Sacrament  without  it :  now  there 
are  not  indeed  all  the  same  reasons  for  tlie  confirmation, 
of  such,  as  of  others :  nor  hatii  the  church  1  believe,  de- 
termined any  thing  about  their  case,  as  it  might  be 


A  SEEM6N  ON  COXriBMATlON-  185 

ihought  unlikely  to  happen  :  but  still,  since  it  doth  hap- 
pen too  frequently,  that  persons  were  not  able,  or  have 
neglected  to  apply  for  this  purpose,  so  wlienever  they 
apply,  as  by  doing  it  they  express  a  desire  to  fulfil 
all  righteousness^  {Matt  iii.  15.)  and  may  certainly  re- 
ceive benefit,  both  from  the  profession  and  the  prayei^ 
appointed  in  the  office ;  my  judgment  is,  that  they  should 
not  be  rejected,  but  encouraged. 

Only  I  must  entreat  you  to  observe,  that  when  you 
take  thus  on  yourselves  the  engagement  of  leading  a 
Christian  life,  you  are  to  take  it  once  for  all ;  and  no 
more  to  think  of  ever  being  confirmed  a  second  time, 
than  of  being  baptized  a  second  time. 

After  directing  who  are  to  be  confirmed,  the  office 
goes  on  to  direct  how  tliey  are  to  be  confirmed :  and 
here,  the  bishop  is  to  begin  with  asking  every  one  of 
those  who  offer  themselves,  whether  they  do,  in  the  pre- 
sence of  God  and  of  the  congregation^  renew  in  their  own 
persons  the  solemn  vow  of  their  baptism;  acknowledging 
themselves  bound  to  believe  and  to  perform  all  those  things, 
which  their  god-fathers  and  god-mothers  then  undertook 
for  them,  "On  which,  t!»ey  are  each  of  them  to  answer 
with  an  audible  voice,  I  do. 

Now  the  things  promised  in  our  name,  were  to  re- 
nounce whatever  God  hath  forbidden,  to  believe  what 
He  hath  taught,  and  to  practise  what  he  hath  command- 
ed. Nobody  can  promise  for  infants  absolutely,  that 
they  shall  do  these  things ;  but  only,  that  they  shall 
be  instructed  and  admonished  to  do  them ;  and,  it  is 
hoped  not  in  vain :  this  instruction  and  admonition, 
parents  are  obliged  by  nature  to  give;  and  if  they  do 
it  effectually,  god-fathers  and  god-mothers  have  no 
further  concern  than  to  be  heartily  glad  of  it :  but  if 
the  former  fail,  the  latter  must  supply  the  failure,  as  far 
as  they  have  opportunity  of  doing  it  with  any  reason- 


184  A  SERMOI?  ON  CONFIRMATION. 

able  prospect  of  success ;  for  they  were  intended,  not  to 
release  the  parents  from  the  care  of  their  children,  which 
nothing  can  ;  but  for  a  double  security  in  a  case  of  such 
importance. 

If  nothing  at  all  bad  been  promised  in  our  names, 
we  had  still  been  bound,  as  soon  as  we  were  capable 
of  it,  to  believe  in  God  and  obey  Him  ;  but  we  are  more 
early  and  more  firmly  bound,  as  not  only  this  hath 
been  proniised  for  us,  but  care  hath  been  taken  to  make 
us  sensible  of  our  obli,^ation  to  perform  it;  which  obli- 
gation therefore,  })ersons  are  called  upon,  in  the  question 
under  consideration,  to  ratify  and  confirm :  and  great 
cause  have  tliey  to  answer,  that  they  do ;  for  doing  it  is 
a  duty,  on  which  their  eternal  felicity  peculiarly  de- 
pends, as  a  little  attention  to  what  1  am  about  to  say 
will  clearly  show  you. 

Oiii-  first  paients,  even  while  they  w'ere  innocent,  had 
no  title  to  happiness  or  to  existance,  but  from  God's 
notification  of  his  good  pleasure;  which  being  condi- 
tional, when  they  fell  they  lost  it,  and  derived  to  us  a 
corrupt  and  mortal  nature,  entitled  to  nothing;  as  both 
the  diseases  and  the  poverty  of  ancestors  often  <lescend 
to  their  distant  posterity.  This  bad  condition  we  fail 
not,  from  our  first  use  of  reason,  to  make  worse  in  a 
gi eater  or  less  degree,  by  actual  tjansgressions  :  and  s» 
personally  deserve  the  displeasure,  instead  of  favour,  of 
Him  who  made  us;  yet  we  may  hope,  that,  as  He  is 
good,  H^will  on  our  repentance  forgive  us:  but  then, 
as  He  is  also  just  and  wise  and  the  ruler  of  the  world, 
we  could  never  know  with  certainty  of  ourselves,  what 
his  justice  and  wisdom  and  the  honour  of  his  govern- 
ment, might  require  of  Him  with  respect  to  sinners: 
whether  He  vvould  pardon  greater  offences  at  all ;  and 
whether  IJe  would  reward  those,  ^vhom  He  might  be 
pleased  not  to  punish :  but  most  happily,  the  revelation 


A  SlERMON  ON  CONFIRMATIOJS".  1*0 

'«f  liis  holy  word  hath  cleared  up  all  these  doubts  of  un- 
assisted reason,  and  offered  to  the  worst  of  sinners,  on 
tlie  condition  of  faith  in  Christ,  added  to  repentance 
and  productive  of  good  works,  (for  all  which  He  is 
ready  to  enable  us)  a  covenant  of  pardon  for  sins  past, 
assistance  against  sin  for  the  future,  and  eternal  life  in 
return  for  a  sincere,  though  imperfect,  and  totally  un- 
deserving  obedience. 

The  method  of  entering  into  this  covenant  is,  being 
baptized  in   the  name  of  the  Father,  the   Son,  and  the 
Holy  Ghost;  that  is,  into  the  acknowledgment  of  the 
mysterious  union  and  joint  authority  of  these  three,  and 
of  the  distinct  offices  which  they  have  undertaken  for 
our  salvation,  together  with  a  faithful  engagement  of 
paying  suitable  regard  to  each  of  them.  In  this  appoint- 
ment of  baptism,  the  washing  with  water  aptly  signifies, 
both  our  promise  to  presei^ve  ourselves,  with  the  best 
care  we  can,  pure  from  the  defilement  of  sin,  and  God's 
promise  to  consider  us  as  free  from  the  guilt  of  it:  bap= 
tism  then,  through  his  mercy,  secures  infants  from  the 
bad  consequences  of  Adam^s  transgression,  giving  them 
anew  title  to  the  immortality   which  he  lost;  it  also 
secures  to  persons  grown  up,  the  entire  forgiveness  of 
their  own  transgressions,  t)n  the  terms  just  mentioned : 
but  then,  in  order  to  i*eceiv€  these  benefits,  we  must  lay 
our  claim  to  the  covenant  which  conveys  them ;  we  must 
ratify  as  soon  as  we  are  able,  what  was  promised  in 
our  name  by  others  before  we  were  able ;  and  done  for 
us  then  only  on  presumption,  that  we  should  make  it 
our  own  deed  afterwards  :  For  if  we  neglect,  and  appear 
to  renounce  our  part  of  the  covenant,   we  have  plainly 
not  the  least  right  to  God's  performing  His,  but  we  re- 
main in  our  sins,  and  Christ  shall  profit  us  nothing,  {^GaU 
V.  2.) 

I'ou  see  then  of  what  unspeakable  importance  it  is 
16 


186  A  SERMON  ON  CONFIRMATIOm 

that  we  take  on  ourselves  the  vow  of  our  baptism,  and 
it  is  very  fit  and  useful,  that  we  should  take  it  in  such 
form  and  manner  as  the  office  prescribes  :  It  is  fit,  that 
when  persons  have  been  properly  instructed  by  the  care 
of  their  parents,  friends,  and  ministers,  they  should 
with  joyful  .£^ratitude  acknowledge  them  to  have  faitiiful- 
ly  performed  that  kindest  duty  :  It  is  fit,  that  beforethey 
are  admitted  by  the  church  of  Christ  to  tlie  holy  com- 
munion, they  should  give  public  assurance  to  the  church 
of  their  christian  belief  and  christian  purposes.  This 
may  also  be  extremely  useful  to  themselves  ;  For  consi- 
der, young  persons  ai*e  just  entering  into  a  world  of 
temptations,  with  no  experience,  and  little  knowledge  to 
guard  them,  and  much  youthful  rasliness  to  expose  them : 
The  authority  of  others  over  them  is  beginning  to  lessen, 
their  own  passions  to  increase,  evil  conummication  to 
have  great  opportunities  oi  corrupting  good  manner Sf  and 
strong  impressions,  of  one  kind  (  r  anotlier,  will  be  made 
on  them  ver-y  sooru  What  can  then  be  mor^e  necessary,  or 
more  likely  to  preserve  their  innocence,  than  to  form  the 
most  deliberate  resolutions  of  acting  right,  and  to  de- 
clare them  in  a  manner,  thus  adapted  to  move  them 
at  the  time,  and  be  remembered  by  them  afterwards,  in 
the  presence  of  God,  of  a  nnmber  of  his  ministers,  and 
of  a  large  congregation  of  his  people,  assembled  with 
more  than  ordinary  solemnity  for  tbat  very  purpose? 

But  th^n,  you  that  are  to  be  confirmed,  must  either  do 
your  own  part,  or  the  whole  of  this  preparation  will  be 
utterly  thrown  away  upon  you  :  If  yoe;  make  the  answer 
which  is  directed  without  sincerity,  it  is  lying  to  God ; 
if  you  make  it  without  attention,  it  is  trifling  with  him. 
Watch  over  your  hearts  therefore,  and  let  them  go  along 
with  your  lips.  The  two  short  words,  /  do,  are  soon 
said,  but  they  comprehend  much  in  them  ;  Whoever  uses 
them  on  this  occasion,  saith  in  effect  as  follows :  ^^  1  do 


A  SEHMON  ONT  CONFIRM^ATIOJf^  187 

^heartily  renounce  all  the  temptations  of  the  devil ;  all 
*^*the  unlawful  pleasures,  profits,  and  honours  of  the 
^^  world;  all  the  immoral  gratifications  of  the  flesh.  I  do 
*^  sincerely  believe,  and  will  constantly  profess,  all  the 
^^  articles  of  the  christian  faith.  I  do  firmly  resolve  to 
"keep  all  God's  commandments  all  the  days  of  my  life; 
*^*  to  love  and  honour  Him  ;  to  pray  to  Him  and  praise 
**Him  daily  in  private;  to  attend  conscientiously  on  the 
^* public  worship  and  instruction  which  He  hath  appoint- 
"  ed  ;  to  approach  his  holy  table,  as  soon  as  I  can  qualify 
*^  myself  for  doinj?  it  worthily  ;  to  submit  to  his  blessed 
"  will  meekly  and  patiently  in  all  things ;  to  set  Him 
"ever  before  my  eyes,  and  ackno^^ ledge  Him  in  all  my 
"  ways.  I  do  further  resolve  in  the  whole  course  of  my 
"behaviour  amongst  my  fellow  creatures,  to  f/o  j?/s//i/, 
"/ore  mercy^  speak  truth,  be  {lilit^ont  and  useful  in  my 
"  station,  dutiful  to  my  superiors,  coudcscciiding  to  those 
"beneath  me,  friendly  to  my  equals;  careful,  through 
"all  the  relations  of  life,  to  act  as  the  natuie  of  them  re- 
"  quires,  and  conduct  myself  so  to  all  men,  as  I  should 
^  think  it  reasonable  that  they  should  do  to  me  in  the 
**  like  case.  Further  yet,  /  do  resolve,  in  the  govern- 
"  ment  of  myself,  to  be  modest,  sober,  temperate,  mild, 
"humble,  contented  ;  to  restrain  every  passion  and  ap- 
** petite  within  due  bounds;  and  to  set  my  heart  chiefly, 
^*not  on  the  sensual  enjoyments  of  tiiis  transitory  world, 
"but  the  spiritual  happiness  of  the  future  endless  one. 
"  Lastly,  /  do  resolve,  whenever  I  fail  in  any  of  these 
<' duties,  as  I  am  sensible  I  have,  and  must  fear  I  shall, 
"  to  confess  it  before  God  with  unfeigned  concern,  to  ap- 
^'  ply  for  his  promised  pardon  in  the  name  of  His  bless- 
"ed  Son,  to  beg  the  promised  assistance  of  His  holy 
**  Spirit ;  and  in  that  strength,  not  my  own,  to  strive 
*^  against  my  faults,  and  watch  over  my  steps  with  re- 
"  doubled  care.'* 


i88r  A-  SERMON  ON  CONFIRM A'tlO^v 

Observe  then :  it  is  not  gloominess  and  melancholy 
that  religion  calls  you  to ;  it  is  not  useless  austerity,  and' 
abstinence  from  things  lawful  and  safe ;  it  is  not  extra-^ 
Yagant  flights  and  raptures ;  it  is  not  umneaning  or  un- 
oclifying  forms  and  ceremonies;  much  less  is  it  bitter- 
wess  against  those  who  differ  from  you.  But  the  fore- 
mentioned  unquestionable  substantial  duties,  are  the 
things  to  which  you  bind  yourselvesj  witen  you  pro- 
nounce the  awful  words,  /do.  Utter  them  then  with  the 
truest  seriousness;  and  say  to  yourselves,  each  of  you 
afterwards,  as  Moses  did  to  the  Jews,  Thou  hast  avouch- 
ed the  Lord  this  daij  to  be  thy  God,  to  walk  in  Ms  ways- 
and  keep  His  statutes,  and  to  hearken  to  His  voice:  and  the 
Lord  luis  avouched  thee  this  day  to  be  His;  that  thou- 
sJwuldst  keep  all  His  commandments^  and  be  holy  unto  the 
Lord  thy  God,  as  He  hativ  spoken,  {Deut,  xxvi.  17,  18^ 
19.)  It  is  a  certain  truth,  call  it  therefore  often  to  mind, 
and  fix  it  in  your  souls,  that  if  breaking  a  solemn  pro- 
mise to  men  be  a  sin  ;  breaking  tliat,  which  you  make 
thus  deliberately  to  God,  would  be  unspeakably  a  great» 
or  sin. 

But  let  us  i>ov>^  proceed  to  the  next  part  of  the  office^ 
in  which,  after  persons  have  confirmed  and  ratified  the 
vow  of  their  baptism,  prayers  are  offered  up,  that  God 
would  confirm  and  strengthen  them  in  their  good  pur- 
pose; on  both  which  accounts  this  appointment  is  called 
'onfirmation. 

Scripture  teaches,  and  sad  experience  proves,^  that  of 
ourselves  we  can  do  nothing :.  are  not  sufficient  for  the  dis- 
charge of  our  duty,  without  God's  continual  aid  ;  by 
which  He  can  certainly  influence  our  minds,  without 
hurting  our  natural  freedom  of  will,  and  even  without 
our  perceiving  it;  for  we  can  influence. our  feJIowrcrea- 
tures  so.  Nor  is  it  any  injustice  in  Him  to  require  of  us 
Avhat  exceeds  our  ability,  since  He  is  ready  to  supply 


A  SERMON  ON  CONFIRMATION.  189 

the  want  of  it:  Indeed,  on  the  contrary,  as  this  method 
of  treating  us  is  excellently  fittad  both  to  keep  us  hum- 
ble and  yet  to  give  us  courage,  using  it  is  evidently 
worthy  of  God ;  but  tlien,  as  none  can  have  reason  to  ex- 
pect his  help  but  those  who  earnestly  desire  it,  so  he  hath 
promised  to  give  the  holy  spin7, only  tathem  tluit  askllim. 
{Luke  xi.  13.)  And  to  unite  chi'istians  more  in  love  to 
each  other,  and  incline  them  more  to  assemble  for  pub- 
lic worship,  our  blessed  Redeemer  hatli  especially  pro- 
promised,  tliat  wAere  two  or  three  of  them  are  gathered 
together  in  His  name.  He  will  he  in  the  midst  of  them. 
And  further  still,  to  promote  a  due  regard  in  his  people 
to  their  teachers  and  rulers,  the  sacred  writings  ascribe 
a  peculiar  efficacy  to  their  pi'aying  over  those  who  are 
committed  to  their  charge.  Even  under  the  Jewish  dis- 
pensation, the  family  of  Aaron  wei*e  told,  that  them  the 
Lord  had  separated  to  minister  unto  Him,  and  to  bless  in 
the  name  of  the  Lord;  and  they  shall  put  my  name^  saitii 
■God,  iipon  the  children  of  Israel^  and  I  vAll  bless  them^ 
No  wonder  then,  if  under  the  christian  dispensation  we 
,read,  but  *just  before  tiie  text,  that  the  apostles,  when 
they  were  come  down  to  Samaria,  prayed  for  the  new-bap- 
tized converts //mi  they  might  receive  the  Holy  Ghost  ^ 
and  in  the  text,  that  they  did  receive  it  accordingly. 

Therefore,  pursuant  to  these  great  authorities,  here  is 
on  the  present  occasion,  a  number  of  young  disciples, 
about  to  I'un  the  same  common  race,  met  together  to  pray 
for  themselves  and  one  another;  here  is  a  number  of 
elder  christians  who  have  experienced  the  dangers  of 
life,  met  to  pray  for  those  who  are  just  entering  intij 
them  ;  here  ai*e  also  God's  ministers,  purposely  come  to 
intercede  with  Him  in  their  behalf;  and  surely  we  may 
hope,  theit^  joint  and  fervent  petitions  will  avail  and  be 
effectual. 

16# 


190  A  SERMON  ON  CONFIRMATION. 

They  begin  as  they  ought,  with  acknowledging,  anU' 
in  Scripture  words,  that  our  help  is  in  the  name  of  the 
Lord,  who  hath  made  heaven  and  earth:  it  is  not  in  man  to 
direct  his  own  steps ;  but  his  Creator  only  can  preserve 
him.  Then  we  go  on  to  pronounce  the  name  of  the  Lord 
blessed  henceforth  world  without  end,  for  His  readiness 
to  bestow  on  us  the  grace  which  we  want.  And  lastly, 
in  confidence  of  his  goodness,  we  intreat  Him  to /iear  owr. 
prayers,  and  let  our  cry  come  unto  him. 

After  these  preparatory  ejaculations,  and  tiie  usual  ad- 
monition to  be  attentive.  Let  us  pray ;  comes  a  longer 
act  of  devotion,  vfhich  first  commemorates  God's  mercy 
already  bestowed,  then  petitions  for  an  increase  of  it. 
The  coninicmoration  sets  forth,  that  He  halh  regenerated 
^hcse  his  servants  by  water  and  the  Holy  Ghost,  that  is, 
entitled  tiiem  by  baptism  to  the  enlivening  influences  of 
ihe  spirit,  and  so,  as  it  were,  begotten  them  again  into  a 
state  inexpressibly  happier  than  their  natural  one;  a 
J  ovenant-state,  in  which  God  will  consider  them,  whilst 
they  keep  their  engagements,  with  peculiar  love,  as  his 
dear  childi'cn.  It  follows,  that  He  hath  given  unto  them 
forgiveness  of  all  their  sins ;  meaning,  that  He  hath 
given  them  assurance  of  it,  on  tlie  gracious  terms  of  the 
gospel:  But  that  every  one  of  them  hath  actually  re- 
« tived  it,  by  complying  with  those  terms  since  he  sinned 
liist,  though  we  may  charitably  hope, we  cannot  presume 
i^  afiinii ;  nor  were  these  words  intended  to  affirm  it; as 
I  he  known  docti'ine  of  the  church  otEngland  fully  proves. 
And  theiefore  let  no  one  misunderstand  this  expression 
in  the  office,  wliich  hath  parallel  ones  in  tlie  aew  testa- 
ment, (A'p/j.  u7,—Col,  h  14.)  so  as  either  to  censure  it, 
i)V  delude  himself  with  a  fatal  imagination,  that  ajiy 
thing  said  over  him  can  possibly  convey  to  him  a  pardoii 
of* sins  fur  which  he  is  not  truly  penitent;  we  only  «•> 


A  SERMON  ON  C0NFlRMATI02f.  191 

knowledge,  with  due  thankfulness,  that  God  hath  done 
his  part,  but  which  of  the  congregation  have  done  theirs 
their  own  consciences  must  tell  thens^. 

After  this  commemoration,  we  go  on  to  request  fop 
tlie  persons  before  us,  that  God  would  strengthen  them 
against  ail  temptation ^  and  support  tliem  under  all  af- 
fliction by  the  Holy  Ghost  the  Comforter,  and  daily  in- 
crease  in  them  his  manifold  gifts  of  grace  ;  which  gifts  we 
proceed  to  enumerate  in  seven  particulars^  taken  from 
the  f  rophet  Isaiah,  (xi.  2.)  by  whom  they  are  ascribed 
tf)  om*  blessed  Redeemer:  but  as  the  same  mind  o\\^\it 
t)  he  in  us  as  it  was  in  Christ  Jesus ,  a  petition  for  them 
was  used  m  the  office  of  confirmation  1400  years  ago  if 
iwt  sooner.  The  separate  meaning  of  eacliof  the  seven, 
it  is  neither  easy  nor  needful  to  determine  with  certain- 
ty; foF  indeed,  if  no  more  was  designed  than  to  express 
very  fully  and  strongly,  by  various  words  of  nearly  the 
same  import^  a  pious  and  mcral  temper  of  mind,  this  is 
a  manner  of  speaking  both  common  and  emphatical| 
but  each  of  tliem  may  betakcw  in  a  distinct  sense  of  its 
owr  :  and  thus  we  may  beg  for  these  our  fellow  Chris- 
tians, a  spirit  of  wisdom  to  aim  at  tlie  right  endj  tlie  sal- 
vation of  their  souls  ;  and  of  undtr standing,  to  iHireue  it- 
by  right  mea»s ;  of  counsel,  to  form  good  purposes,  and  of 
ghostly  or  spiritual  strength,  to  execute  tiiem  ;  cf  useful 
knoxctedge  in  the  doctrines  of  religion  ;  and  true  godlinessp 
dispensing  tliem  to  a  proper  use  of  it ;  but  chiefly,  tkougJi 
lastly,  we  pray  that  they  may  be  filed  with  the  spirit  of 
GodM  holy  fear;  with  that  reverence  of  Him,  as  the 
gi^atest  and  purest  and  best  of  beings,  the  rightful  pi*o- 
prietor  and  just  Judge  of  ail,  which  will  effectually  ex- 
cite them  to  whatever  they  are  concerned  to  believe  or 
do..    For  tlie /ear  of  the  Lord  is  the  beginning  of  wisdom. 

Having  concliid-d  this  prayer  for  theraall  in  general. 


192  A  SERJtfOX  ON  CONFIRMATION. 

the  bishop  implores  the  divine  protection  and  grace  for 
each  one,  or  each  pair  of  them,  in  particular:  that  as 
he  is  already  God*s  professed  child  and  servant,  by  the 
recognition  which  he  hath  just  made  of  his  baptismal 
covenant,  so  he  may  continue  his  forever,  by  faithfully 
keeping  it ;  and  far  from  decaying,  daily  increase  in  Hii 
holy  spirit  riii^tiSf  in  the  fruits  of  the  spirit,  piety  and 
virtue,  more  and  more;  making  greater  and  quicker  ad- 
vances in  them  as  life  goes  on,  until  he  comes  to  that  do 
Gisive  hour,  when  his  portion  shall  be  unchangeable  in 
God^s  everlasting  kingdara. 

And,  along  with  the  utterance  of  these  solemn  word?, 
he  lays  his  hand  on  each  of  their  heads,  a  ceremony  usel 
from  the  eai'liest  ages  by  religious  persons,  when  thqy 
prayed  for  God's  blessing  on  any  one ;  used  by  our  Sa- 
viour, who,  w  hen  children  were  brought  to  him,  that  he 
should  put  his  hands  on  them,  and  pray,  and  bless  then, 
'ivas  much  displeased  with  those  who  forbade  it ;  {Mctt. 
xix  13.  15. — Mark  x.  13.  16.)  used  by  the  apostles,  after 
converts  were  baptized,  as  the  text  plainly  shows  ;  reck- 
oned in  the  epistle  to  the  Hebrews,  among  the  fcundations 
of  the  Christian  piX)fession  ;  {Hea.  vi.  1,  2.)  constantly 
practised,  and  highly  esteemed  in  the  church  from  that 
time  to  this;  ajitl  so  far  from  being  a  Popish  cereiDonv, 
that  the  Papists  administer  confirmation  by  other  cere- 
monies of  their  own  devising,  and  have  laiil  aside  this 
piimitive  oi>@,  which  therefore  our  church  very  prudent- 
ly restored  f  and  the  custom  of  it  is  approved  as  aposto- 
lical, both  by  Luther  and  Calvin  and  several  of  their  fol- 
low ers,  though  tbey  rashly  abolished  \U  as  having  been 
abused,  but  I  am  credibly  informed,  that  at  Geneva  it 
hath  lately  been  restored. 

The  laying  on  of  the  hand  naturally  expresses  good 
^ill  and  good  wishes  in  the  person  who  doth  it;  and- 


ASERMOX  ON  CONFIRMATION  J  19i> 

ill  the  present  case  is  further  iiitentled,  as  ynu  will  find 
in  one  of  the  following  ])rayers,  to  certify  those  to  whom 
it  is  done,  of  Go(Vsfavour  and  gracious  goodness  towards 
them;  of  which  goodness  they  will  continually  feel  the 
effects,  provided,  'which  must  always  be  understood,^ 
that  they  preserve  their  title  to  his  care  by  a  proper  care 
of  themselves.  This,  it  mnst  be  owned,  is  a  truth  :  and 
we  may  as  innocently  signify  it  by  this  sign  as  by  any 
other,  or  as  by  any  words  to  ti)e  same  purpose :  further 
efficacy  we  do  not  ascribe  to  it;  nor  would  have  you 
look  on  bishops,  as  having  or  claiming  a  power,  in  any 
case,  to  confer  blessings  arbitrarily  on  whom  they 
please;  but  only  as  petitioning  God  for  that  blessing 
from  above  which  He  alone  can  give  ;  yet,  we  justly 
hope,  will  give  the  i-ather  for  the  prayers  of  those  whom 
He  hath  placed  over  his  people,  unless  your  own  unwor- 
thiness  prove  an  impediment :  not  that  you  are  to  expect, 
on  the  performance  of  this  good  office,  any  sudden  and 
sensible  change  in  your  hearts,  giving  you,  all  at  once, 
a  remarkabfe  strength  or  comfort  in  piety  which  you 
never  felt  before ;  but  you  may  reasonably  proiiiise  3  our- 
selves, from  going  through  it  with  a  projier  disposition, 
greater  measures,  when  real  occasion  requires  them,  of 
such  divine  assistance  as  willbe  needful  for  your  support 
and  orderly  growth,  in  every  virtue  of  a  Christian  life. 

And  now,  the  imposition  of  hands  being  finished,  the 
bishop  and  congregation  mutually  recommend  each 
other  to  God,  and  return  to  such  joint  and  publick  devo- 
tions as  are  suitable  to  the  solemnity.  The  first  of  these 
is  the  Lord's  prayer  ;.  a  form  seasonable  always,  but  pe- 
culiarly now,  as  every  petition  in  it  will  show  to  every 
one  who  considers  it.  In  the  next  place,  more  especial 
supplications  are  poured  forth  for  the  j)ersons  particu- 
larly concerned,,  to  Him  who  alone  can  enable  \\\tmJfoth 


94  A  SEHMON  OX  COXFlttMATiaSfr. 

to  will  and  to  do  what  is  good;  thutj  as  the  hand  of  his 
minister  hath  been  laid  upon  them,  so  His  fatherly  hand 
may  ever  be  over  them,  and  lead  them  in  tlie  only  way, 
the  knowledge  and  obedience  of  his  word,  to  everlasting 
life.     After  this,  a  more  general  prayer  is  offered  up  for 
them  and  the  rest  of  the  congregation  togethei*,  that  God 
would  vouchsafe,  unworthy  as  w^e  all  are,  so  td  direct 
and  govern  both  our  hearts  and  bodies,  our  inclinations 
and  actions,  (for  neither  will  suffice  without  the  other,) 
in  the  ways  of  His  laws  and  in  tlic  works  of  His  command- 
ments, that  through  his  most  mighty  pi^otection  both  here  and 
ever,  we  may  be  preserved  in  body  and  soul  ;  having  the 
foi'nier,  in  his  good  time,  raistjd  up  from  the  dead,  and  the 
latter  made  happy  in  conjunction  w  ith  it,  to  all  eternity- 
These  requests  being  thus  made,  it  only  remains  that 
all  be  dismissed  with  a  solemn  blessing;  which  will  cer- 
tainly abide  with  you,  unless  by  wilful  sin  or  gross  neg- 
ligeiH  c  you  drive  it  away  ;  and  in  that   case,  you  must 
not  hope  that  your  baptism  or  your  confirmation,  or  the 
pra^^ers  of  the  bighop  or  ihe  clmrch  or  the  whole  world, 
Tvijl  -lo  y-tJU  any  service  ;  on  they  conti'ary,  every  thing^ 
which  you  migiit  have  been  the  better  for,  if  you  had 
made  a  good  use  of  it,  you  \\\\\  be  the  worse  for  if  you 
make  a  bad  one.     You  »io  well  to  renew  the  covenant  of 
your  baptism  in  confirmation;  but  if  you  break  it,  you  for- 
feit the  benefit  of  it.     You  do  well  to  repeat  your  vows  in 
the  sacrament  of  the  Lord's  supper ;  it  is  what  all  Cliris- 
tians  are  commanded  by  their  dying  Saviour,  for  the 
strengthening  and  refreshing  of  their  souls :  it  is  what  1 
beg  all  who  are  confirmed  will  remember,  and   their 
friends  and  ministers  remind  them  of ;  the  sooner  they 
are  prepared  for  it  the  happier;  and  by   stopping  short, 
the  benefit  of  what  preceded  will  be  lost:  but  if  you  are 
admitted  to  this  privilege  also  and  lire  wickedly,  you 


A    SERMON  ON  GONFlRMATIOJto  195 

'do  but  eat  and  drink  your  own  condemnation:  so  that  all 
depends  on  a  thoroughly  honest  care  of  your  hearts  and 
behaviour  in  all  respects. 

Not  that,  with  our  best  care,  we  can  avoid  smaller 
faults  ;  And  if  we  intreat  pardon  for  them  in  our  daily 
pi'ayers,  and  faitbfuUy  strive  against  them,  they  will  not 
be  imputed  to  us;  but  gross  and  habitual  sins  we  Miay 
avoid,  through  God's  help,  and  if  we  fall  into  them,  we 
fall  from  our  title  to  salvation  at  the  same  time :  Yet 
even  then  our  case  is  not  desperate,  and  let  us  not  make 
it  so,  by  thinking  it  is  ;  for  through  the  grace  of  the  gos- 
pel, we  may  still  repent  and  amend,  and  then  be  forgiv- 
en. But  I  beg  you  to  observe,  that  ^s  continued  health 
is  vastly  preferable  to  the  happiest  recovery  from  sick- 
ness ;  so  is  innocence  to  the  truest  repentance :  If  we  suf- 
fer ourselves  to  transgress  our  duty ;  God  knows  whether 
we  shall  have  time  to  repent:  He  only  knows  wliether 
we  shall  have  a  heart  to  do  it :  at  best  we  shall  liave 
lost,  and  more  than  lost,  the  whole  time  that  we  have 
been  going  back  ;  whei^as  we  have  all  need  to  press  for 
wards  as  fast  as  we  caii ;  therefore  let  the  innocent  of 
w  ilful  silt  preserve  tliat  treasure  with  the  greatest  cir- 
cumspection, and  the  faulty  return  from  their  errors 
without  delay :  Let  the  young  enter  upon  the  way  of 
righteousness  with  hearty  resolution,  and  those  of  riper 
age  ])ersevere  in  it  to  tlie  end.  In  a  word,  let  us  all,  of 
eveiy  ag-e,  seriously  consider,  and  faithfully  practise 
the  obligations  of  religion,  for  the  vows  of  God  are  still 
iipon  us,  how  long  soever  it  be  since  they  were  first 
made,  either  by  us,  or  for  us  :  and  it  is  in  vain  to  forget 
what  He  will  assuredly  remember ;  or  hope  to  be  safe  in 
neglecting  what  He  expects  us  to  do.  But  let  us  use 
proper  diligence,  and  He  will  infallibly  give  us  proper 
assistance,  and  confirm  us  all  unto  the  end,  that  we  maij 
te  blameless  in  the  day  of  our  Lord  Jesus  Christ, 


196  A  SEHMON  ON  CONFIRMATIOK. 

wVow  unto  him,  who  is  able  to  keep  us  from  Jailing ^  and 
1o  present  us  faultless  before  the  presence  of  his  glory  with 
exceeding  joy 9  to  the  only  wise  God  our  Saviour,  be  glory 
ahd  majesty,  dominion  and  po^t^er,  both  now  and  ever, 
Ametu 


THE   K>U, 


fJ.   AlLISSO.H,  PKI>rEH. 


INDEX. 


Memoir  &c. Page    5 

First  Commandment, 19 

Second  Commandment, 28 

Third  Commandment, 38 

Fourth  Commandment, 47 

Fifth  Commandment, 57 

Sixth  Commandment,  -        -        -        -        -     77 

Seventh  Commandment, 86 

Eighth  Commandment, 98 

Ninth  Commandment, 109 

Tenth  Commandment,  -        -        -        -        -119 

The  nature  and  number  of  the  Sacraments,  r        -    129 
On  Baptism,        -------    157 

On  the  Lord's  Supper,  part  I.       -        -        -        -    147 

II.       .         -         .         -    156 

III 163 

Of  Man's  inability,  God's  Grace,  and  Prayer  to 

Him  for  it,        -        -        .        -        -        -        -    170 
A  Sermon  on  Confirmation,-        -        -        -        -    igo 


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Stories  explanatory  of  the  chitrch  catechism^ 
by  Mrs.  Sherwood.  Price  l  doUar. 

The  history  of  henry  milner,  a  little  boy  wbo 
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Memoir  or  krishna-pai,  the  first  Hindoo  in  Ben- 
gal who  broke  the  chain  of  their  cast,  by  embracing 
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IN  THE  PRESS, 
LIVES 

OF   THE 

ANCIENT   PHILOSOPHERS, 

BY  Fenelon,  Archbishop  of  Cambray. 

Translated  from  the  French,  with  notes  and  a  life  of 
the  Author, 

By  the  rev.  John  Cormack,  m.  a. 


J 


'M^-aW^. 


'^i 


